Recognition of Imam Part III - Key 13 All (kinds of) Similitudes

Key 13 All (kinds of) Similitudes

It is said in verse (18:54): “And verily We have displayed for humankind in this Qur'ān every kind of similitude”.

The obvious purport of this sacred universal law is that the Sustainer of the worlds has described the similitudes of the one all-embracing reality in various ways in the holy Qur'ān. Thus, in every similitude there is hidden a form of this one Reality or the Supreme Similitude or the Reality of realities (haqiqatu'l-haqa'iq). This means that all similitudes are varying forms of this Supreme Similitude and all realities are different explanations of the one Reality.

Thus, with regard to this Supreme Similitude God says: “His is the Supreme Similitude in the heavens and in the earth. He is the Mighty, the Wise.” (30:27)

It is obvious from this blessed verse that although God as such has no similitude, yet He has chosen one from among the myriad of similitudes to ascribe to Himself, as He says: “Nothing is like His Similitude. And He is the Hearer, the Seer” (42:11). The ta'wili allusion of this is that there is nothing resembling His Similitude. That is, He has a Supreme Similitude, but nothing can be the similitude of that Similitude. All these allusions are hidden in the phrase “kamithli-hi (like His Similitude)”. This means that the Supreme Similitude is the most high and the most exalted of all similitudes in the sense that it is distinct and distinguished from others by virtue of the beauties of its meaning and ta'wil.

It should be known that the Supreme Similitude is mentioned in the Suratu'n-Nur, as God, may He be exalted says: “God is the light of the heavens and the earth. The similitude of His light is as a niche, wherein is a lamp” (24:35).

Thus that Supreme Similitude, which encompasses and comprehends the entire universe and the existents, is the one mentioned above. No individual can describe the beauties of its meaning and ta'wil. Its main beauty lies in the fact that the light of God alluded to, the Messenger and the manifest Imām are the one and the same light. This is the one light which has all perfect attributes, whereas God as such is free from and above all attributes, as is said: “Purified be your Lord, the Lord of Majesty, from that which they attribute [unto Him]” (37:180). Here it is quite evident that God as such is free from and independent of every attribute and description, because He is the Sustainer of the Honour. That is, He is the elevator of the honour of the spiritual and the physical hudud to the pinnacle of honour, but He Himself is free from every attribute and independent of everything.

In the light of the above-mentioned description, it is now easy to state that the light of the manifest Imām is not a limited light, rather it is the same absolute light, the mamthul (meaning) of the Supreme Similitude and the Reality of the realities. As a result of all these meanings, it is called the light of God, in which there are all those attributes ascribed to God.

Since it is evident that the absolute light is only one and its bearer is always the manifest Imām, we will now explain how it is possible for that one reality to have numerous similitudes or modes. In this connection, it is clear that in the verse of bay`at (oath of allegiance) God has considered the holy Prophet's hand as His own Hand. Also, in the same simile, He adopted the action accomplished by the holy Prophet's hand, as is said: “God's Hand is above their hands” (48:10). This means that the Messenger's hand that took allegiance from the Muslims is God's Hand and similarly his act of taking the oath of allegiance becomes God's act. Thus, from the blessed words of the verse of allegiance it becomes evident that not only can there be many modes of the one reality, but that God also considers the word and deed of the Perfect Man to be His own.

It is also said: “And (O Muhammad!) when you had cast pebbles you had not; rather God had cast” (8:17). This verse also implies the same reality that God has considered the action of the Perfect Man His own.

Now, reflect on whether the similitude of the holy Prophet can merge and become one with the Supreme Similitude or not? Regarding this, God, may He be exalted, has said: “And you are a summoner unto God by His permission and a luminous lamp” (33:46). God has also said in the holy Qur'ān that the holy Prophet was a mercy for the entire universe (21:107).

Now if we think of the vastness of the light of this Divine luminous lamp according to the nature of universal mercy (mentioned in 21:107), then it would be inconceivable that there could be a light other than the light of this Divine lamp in the heavens and the earth. Thus, it is clear that the similitude of the holy Prophet is indeed merged with the Supreme Similitude.

Reflect too on the similitude of the manifest Imām mentioned (in the Qur'an): “O you who believe! Fear God and believe in His Messenger. He will give you two-fold of His mercy and will appoint a light for you wherewith you will be able to walk, and will forgive you” (57:28).

It should be known that here [the meaning] in: “Duly fearing God and believing in His Messenger!” is the command to act on the holy Qur'ān and the shari`at. With regard to the question of the reward [of acting upon them], which should be received externally and internally in this world and in the hereafter, it is in the sense that God appoints an Imām through His Messenger for the guidance of the mu'mins, so that they may be able to walk in his light.

It is accepted that the exoteric meaning of the light that has been appointed for the mu'mins by God and the Prophet, is the Imām, but what is its esoteric meaning or ta'wil? Please tell us what its ta'wili meaning is?
Answer: The ta'wil of God and the holy Prophet appointing a light for true mu'mins is that, as a result of their ardent love and obedience, the light of the lamp of Imāmat starts to manifest in the niche of their hearts. Then, according to the principle of “light upon light”, its light of knowledge and recognition continues to increase till its radiance surrounds the entire universe and the existents, encompassing them within itself. In this sense, it is said: “And We have encompassed everything in the manifest Imām” (36:12). This is a secret command of God, may He be exalted, that you should have recourse to the manifest Imām in each and every matter. Thus, it is established that in the ta'wil of the Supreme Similitude, there is only the one light of God, the Messenger Prophet and the True Imām.

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