A117
Surah: 002 - Ayah: 117
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2:117
Regarding ibda God says: "(It is He Who is) the Originator (badi) of the heavens and the earth and when a matter is complete, He but says to it "Be” and it becomes" (2:117). Since according to the hadith "man arafa ...(He who knows ...)" the main school of marifat ''gnosis) is the human soul, hence we must know that whatever is said in this verse, first and foremost, it is related to the human soul or the personal world. Thus in the light of this, this humble servant, who is less than the dust under the feet of the mumins, seeking help and success from the luminous presence of the Holy Lord and with the hope of His help and aid is trying to explain this wisdom-filled verse:
The ta'wil of this verse is that God, may He be blessed and exalted, makes the ibda of the personal world of every prophet and imam, as it ought to be made. That is to say that God, the Knowing, the Wise, creates a world of command ( alam-i amr) in the blessed personality of the Perfect Man, which is entirely different from the world of creation.
The world of command manifests in such a way, that, first, according to the law of nature, the physical creation of the blessed personality of the Perfect Man is completed, then as a result of special dhikr-u ibadat and knowledge and action, his spiritual birth takes place, as mentioned in the Wise Qur'an, Hazrat Isa representing all Perfect Men says: "And peace (al-salam) is upon me, the day I was born, and the day I will die, and the day 1 will be raised up alive" (19:33). That is to say, 'I received light and divine help when I was born, and when the spiritual death (personal resurrection) will take place, I will have more spiritual wonders and marvels and when the inbiath (raising alive) will take place, I will receive the divine help (ta'yid) of supreme miracles'. This reveals that (the creation of) of the personal world or the world of command of every prophet and every Imam begins the day they are born spiritually and then as far as the conditions (umur) of knowledge and action are fulfilled, the significative application of the word "Be (kun)" takes place, until the door of spiritual revolution (resurrection) opens and the stages of spirituality continue to be traversed rapidly. This continues until one day the greatest miracle of inbiath comes in front of them. Thus the Perfect Man passes through five periods: (a) the period of physical completion, (b) the period of spiritual birth, (c) the period of the death of animal soul (resurrection), (d) the period of inbiath (raising alive) and (e) the period of perfection (tamamiyyat), as mentioned in the Qur'an, the perfection and completion of light ( 9:32; 61:8; 66:8). It should be remembered that the light gradually becomes perfect not only in the personal world, but also in the world of religion. Thus the ta'wil of God's being the Originator (badi) of the heavens and earth is that, He has created a world of command in the blessed personality of every Perfect Man, whose every action and everything happens under the law of "Be (kun)", although its complete and perfect manifestation takes place at the level of Intellect.
It should be remembered that, if the recognition of God, His speech and act is found nowhere except in the human soul, then, it has to be accepted with certainty that the demonstration of azal and abad is also hidden in it, for as God says: "The Originator of the heavens and the earth. When He decrees a matter He says to it: "Be (kun)!, and it becomes" (2:117). Reflect carefully on this Divine and luminous teaching, so that you may know the great secret that the concept of creation is in the form of a circle, for God says "Be (kun)!" both in the beginning and at the end of the creation of the macrocosm and the microcosm. Since every human being is a microcosm or personal world, the command "Be" is applicable to him either actually or potentially. Thus the Word "Be" and azal and abad are hidden in the soul of every person.
Badi 1 (Existentiator, originator)
It is said in verse (2:117): "He (God) is the Originator of the heavens and the earth". This attribute of God is specifically related to the world of command, because there He is mubdi' i.e. He originates a thing instantly by the command of "Be, whenever He wills".
Kun (Be!)
In God's kingdom, the greatest secret is the Word "kun", which literally means "Be". It is mentioned 11 times in the Qur'an, of which 8 are related to God's act. (2:117; 3:47, 59; 6:73; 16:40; 19:35; 36:82; 40:68).
Kun (Be!)
It is said in verse (2:117): "He is the Originator of the heavens and the earth and when a work is completed He commands "Be" and it becomes”. That is, it is by the Word "Be" that He originated the heavens and the earth of the world of command. And it is His everlasting sunnat (law) that when a work is accomplished, He says to it "Be!" and it becomes.
By command (amr) are meant the Divine command and those souls who are within the boundary of completion and are subject to (the act of) the Word “Be”. As He says: “The Originator of the heavens and the earth. When a command (amr) is completed, He only says to it: Be! and it is” (2:117). Thus, there is no doubt that God has created the heavens and the earth by the command “Be” through ibda (origination or instantaneous creation), and when a command (amr) in them reaches the boundary of completion, He says to it “Be!” and it becomes. Just as in different times, after the physical creation and spiritual perfection of Hazrat Adam and Hazrat Isa, God, the Wise, said to them “Be”, by which they became the command (amr). That is, the Holy Spirit came to them and they joined the world of command. As He says: “The similitude of Jesus with God is as that of Adam. He created him from dust, and then said unto him: Be! and he was” (3:59). In this verse “He created him from dust”, it is alluded that Adam and Jesus had the same nature - physical growth and perfection of the rational soul - in which they are not distinguished from the rest of humankind. Then, by saying to them “Be” it is proof that they became “real existent” (mawjud-i haqq), which shows their distinguished position.
From the above explanation it is evident that the world came into existence by the universal command (amr-i kull) of the Absolute Sovereign. Similarly, even now, when a thing becomes complete in “creation”, then in order to make it a ‘command’, “Be!” is said, by which it becomes the “real existent”.
Now we should explain some realities of the actuality of the Word “Be”, so that the seeker of realities may know that it is the supreme secret in which the entire Divine act is represented symbolically. The Word “Be” is not only in the Arabic language, but it can also be in all the languages of the world. Thus God says: “And Our word unto a thing, when We intend it, is only that We say unto it: Be! and it is” (16:40). Another Qur'anic verse in this regard is: “But His command (amr), when He intends a thing, is only that He says unto it: Be! and it is” (36:82). That is, everything has the natural capacity and the Divine guidance to automatically join the world of command, after attaining physical and spiritual completion. Thus, the joining of a thing to the world of command is the practical command of God, may He be purified. At this place there is the unity of God's Will (iradah), His command (amr) and that, which is commanded (ma'mur). “That is the ordaining of the All-Mighty, the All-Knowing” (36:38).
In verses (2:117; 6:101) it is mentioned: “Badicu’s-samawati wa’l-arz (the Originator of the heavens and the earth). The ta’wil of this is that He transforms the heavens and the earth into the personal world and makes the cosmic paradise in it. The proof of this cosmic paradise is found in verses (3:133; 57:21). This supreme miracle of the subjugation of the universe takes place during the spiritual resurrection.
The enfolding of the universe is mentioned in verse (21:104). The junction of the pearl of Intellect and the hidden Book is like the enfolded universe, which indeed contains many examples.
This verse has been referred 8 times.