Recognition of Imam Part II - Introduction
Introduction
In the name of Allah, the Compassionate, the Merciful!
It is an incontrovertible fact according to all people that the light of the external (zahiri) world is an example (mithal) of the light of the internal (batini) world (i.e., its mamthul = reality, meaning). Therefore, we must first describe some of the characteristics of the external and material light, so that the travellers on the path of haqiqat (reality) may be able to recognise its mamthul (meaning) as a result of reflecting on the example.
It is common knowledge that in this world, the source of physical light is, in reality, only one, which is the sun. As for the light of the moon, the planets, and all the other sources, they are only the product of the sun, because in this world no material thing can exist, which can be a source of light or heat without being sustained by the various powers of the sun. These are not the only attributes of the material light, the sun. In fact, it is the Divine workshop, by whose creative action, the worlds of stars and planets are brought into existence in this huge universe, and whatever exists materially in each of them, is due to a sun.
Similarly, in the world of religion and the realm of reality, from pre-eternity the spiritual light is only one, through which all the Divine attributes continue to become manifest. Everything of the spiritual world has come into existence through this absolute light. For instance, it is this light through which God's holy command is continuously issued; it is this light through which Divine guidance is given continuously; it is this light, one of whose special forms is intelligence and understanding and knowledge and wisdom; it is this light whose name is the eye of the heart or the inner eye (basirat); it is this light in which are hidden the secrets of the Divine marvels and wonders and signs of realities and recognition; it is this light which is the source and fountainhead of miracles; it is this light which is called the Soul of souls and the perfect Intellect, or the Pedestal and the Throne; it is this light which is called the luminous Book and luminous ta'wil; it is this light which is called the higher world and the real Paradise; it is this light in which everything exists and everything is encompassed. In short, it is this spiritual light, which is the absolute light and is everything.
Since it is clear from the above explanation that the physical world is governed by the physical light and the spiritual world by the spiritual light, let us examine the light or the sun of the Qur'an's world, which is the world of knowledge and wisdom. The exalted Imam has alluded that the sun of the Qur'an's world is the verse of misbah (24:35), the moon, the verse of siraj (33:46) and the stars are the other verses of light. It is necessary to know that all the verses related to light (i.e., the moon and the stars of the Qur'an) in the relationship of their meaning are linked with the verse of misbah, just as the physical moon and stars in connection with their light are linked with the sun. To give an example of this reality, at night when the shining moon and the planets are seen, a lay person may think that the light of the moon and the stars is their own. But the people of insight have come to know that this is not so. That is to say that, at this time if we were to fly to one of the bright worlds of the moon or the planets there would be no night, rather, there it would be day and if we were to look at the sky from there, we would be able to see the luminous sun. This means that in reality, the light of the moon and all the objects [in our solar system], is that of the sun.
Similarly, when we look at the verses of light in the Qur'an, from their exoteric perspective, at first glance we get the impression that there are many lights. That is, at first glance it appears that the heavenly Books, the Prophets, Imams and dignitaries in religion are separate and different lights. But after contemplation and minute investigation, when the concept of a true mu'min reaches the heights of the meanings of these verses, then all at once the night of doubt and uncertainty about their unity is dispelled and the day of perfect certainty dawns. That is, after attaining ma`rifat, it becomes evident that the light of the moon and the stars of the world of religion is in reality, the same light of the sun of [religion as mentioned in] the verse of misbah, as in verse (57:12) "nuruhum (their light)", i.e., the mu'mins' light apparently may seem to be their own light with no connection to God's absolute light. Just as at night time the light of the shining moon and the planets may appear to be their own, separate from the sun's light, whereas it is the sun which is the sole source of the unfathomable ocean of light. The same is true of the light which is attributed to the moon and stars of the world of religion. That is to say, when a true mu'min spiritually reaches the heights of his inner light, he comes to know that his light is, in reality, the very same absolute light [of God] mentioned in the verse of misbah: "Allah is the light of the heavens and the earth" (24:35). This means that there is always and everywhere a unique, ever-reaching, self-sufficient and all-inclusive light for the internal reality (batin) of the universe and its existents where there is neither the need of another light nor is there, in reality, room for any duality.
From the above examples and evidences, it is evident that in the physical, spiritual and Qur'anic worlds, light has the supreme rank and paramount importance and its presence is indispensable. Therefore, how can it be possible for the world of humanity to be devoid of a permanent light, whereas in each of these worlds, the light exists and is present according to its requirements? Had it been possible, the meaning of "Rabbu'l `alamin (Nourisher of the worlds)" would have been devoid of a special aspect. It would be tantamount to saying that, God nourishes each and every world according to its requirements, but He does not duly nourish the world of humanity and the human intellect and soul with guidance and knowledge. Obviously, this is absurd and contrary to His mercy and guidance. Thus, it is evident that God's light is always living and present in the world of humanity or the world of religion and that it is present in the human attire of the true Imam, salawatu'llahi `alayhi.
Since it is established that the exalted Imam has the status of the mazhar of the Absolute Light [God], it is imperative and necessary for us to explain some realities of the verses of light, so that by studying them together and in the light of their collective wisdom, the realities of the recognition of the Imam may be easy and understandable for every mu'min. God willing!
The most humble servant,
Nasir al-Din Nasir Hunzai
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