Recognition of Imam Part III - Key 16 Creation and Guidance of Everything

Key 16 Creation and Guidance of Everything

In verse (20:50) of the holy Qur'ān, it is said: “[Moses said] Our Lord is He who gave everything its creation (i.e., material shape and form), then guided it.”

Whatever is comprehensible among the innumerable wisdoms of this sacred universal law is explained here. Firstly, this verse says in the language of wisdom that everything exists eternally (azali wa abadi) in the world of Command i.e., the spiritual world, whose existence and form is purely in an intellectual and spiritual state.

Secondly, the realities of the world of Command are called “ashya'” (things). In fact it is they which are things in the real sense, because every material thing of this world is but a shadow of the real thing of that world. In reality, this means that in “everything” there is the mention of the things of the world of Command. However, it is also true that where “everything” is mentioned, the shadows of the real things are also included.

Thirdly, whereas everything in the world of Command exists forever, each thing is also given a material existence in the world of creation. This is the meaning of God giving everything its creation. Whereas material existence i.e., the physical form of things is repeatedly effaced and created, their spiritual form is imperishable.

Fourthly, everything which exists in this world and in the hereafter simultaneously is given guidance, that is, guided according to its need. The fountainhead of this all-embracing and ever-reaching guidance of both the worlds is God's light, as it is said: “Allāh is the light of the heavens and the earth”. This means that God is the light of guidance for everything in the exterior and the interior of the universe. However, as it is said, this guidance acts according to the stages (darajat) of the existents and creatures.

At this juncture, we should discuss a little about the guidance of the things of the world of creation. From the absolute light of God, about whose recognition this book is written, guidance is first of all given to the skies, the planets and the stars, on the strength of which, not only did they come into existence, but are also engaged in their respective tasks of orbiting in their assigned circles.

Then on the second level, guidance is given to the four elements, which is hidden in the natural state of heat, coldness, dryness and moisture. The guidance of the third stage is given to the three kingdoms of nature: mineral, vegetative and animal, and it (guidance) is given in accordance with their respective stages. For example, guidance to minerals is concealed in their natural state; to vegetables it is in the form of the faculties of the vegetative soul; to animals it is in the form of the sensory or animal soul and the guidance of humankind is through the conscious faculties of the rational soul.

Since the rational soul or the human soul, is linked to the animal soul on the one hand and on the other it is also linked with angelic forces, hence groups of diverse views and numerous individuals of different habits are included in the extraordinarily vast circle of humanity. Thus, it became imperative that the guidance which humankind needed from the light of God be received gradually, according to the changing circumstances of the people. Indeed, this is the case.

When it is true that the guidance, which the children of Ādam receive from God's light is in different stages, then it is imperative to ascertain which is the supreme rank of guidance. In this connection, when we have recourse to the wise Qur'ān we find that the supreme guidance is that of ma`rifat, which is the stage of the true recognition of the manifest Imām and the utmost proximity of the light of guidance.

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