A080
Surah: 006 - Ayah: 080
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6:80
The key Universal principle in the method that one needs to adopt to acquire Qur’anic knowledge is that God has kept the pearls of knowledge in the zahir and the batin of everything in the external world, the internal world and the Qur’an (6:80; 40:7). It is therefore obligatory for mu’mins to acquire these gems of knowledge and wisdom from everything of the Qur’an and also to pick up the hidden pearls from every particle of the Mountain which has been shattered into particles by the Divine manifestation (7:143). These particles possess an exalted characteristic because they have become illuminated by Divine manifestation. Just as every mote shines because of the radiance of the sun, similarly the gems of the Mountain of pearls (Mt. Sinai) are illuminated. Because no Divine manifestation or vision takes place without Divine will. When God wills, this is called the Word “Be” (Kun). And where God says “Be”, then there comes into being an extremely perfect thing, namely, an intellectual universe.
Ilm (To know, to understand, Divine knowledge)
There is the light of knowledge in the exterior and interior of everything in the Qur'an, the external world and the personal world. This is the concept of the spatiality and capacity of knowledge. Study verses (6:80; 7:89; 20:98) carefully. This means that God has very skilfully kept knowledge in the exterior and interior of everything and nothing is exempt from this Divine law.
There is knowledge in the exterior and interior of everything (6:80, 7:89), and the universe or `alam is the compendium and whole of all things. Therefore, it is nothing but knowledge. Further, even with respect to its root and measure, `alam is the means or instrument of acquiring `ilm or knowledge, as khatam is the instrument of putting a seal (Qamusu'l-Qur'an, p. 344). Thus, a complete model of the fountainhead of knowledge, which is in the macrocosm, is also in the microcosm, namely, man.
Knowledge embraces and comprises everything. That is, God has kept everything in the grip and control of knowledge. Thus there is no doubt that it also dominates and controls diseases (6:80; 7:89).
According to Divine command (6:80; 7:89; 40:7; 65:12), we are sure that everything is contained in knowledge and knowledge embraces everything. Knowledge, with respect to vastness, is an unfathomable ocean in which the entire universe is immersed, and with respect to reaching everything, it is rainfall that excludes nothing. For, if the universe as a whole rests within the surrounding knowledge, then partially (also) everything subsists on knowledge. Thus, knowledge exists in the creation, nature, effect and act of everything. It is the name of knowing the original state of every thing. Among (partial) things, certain examples and their act of compound characteristics also show the examples of the universals, such as a pair of compasses.
The simple and easy answer is that the greatest goodness is that which encompasses all goodness and the greatest piety is that which encompasses all pities and such goodness and piety is only knowledge, as God says in verse (6:80): “My Lord includes all things in knowledge. Will you not then be mindful?”
According to Quraanic wisdom, there is knowledge in everything. That is, in every example there is the mention of knowledge (6:80; 40:7). Therefore, the salat (blessing) which Allah and His angels send on mumins is also in the form of knowledge, so that they may be brought forth from the darkness of ignorance into the light of knowledge (33:43) and the salat which the mumins receive from the Holy Prophet is also in the state of knowledge (9:103). Today, the same knowledge can from the Imam of the time, for which purpose God and the Prophet have designed him (57:28).
Q337 What is the wisdom in verse (6:80): “Verily I have turned my face to Him Who originated the heavens and the earth, as a man of pure faith”?
A337
- Hazrat Abraham(c) said: I turned my intellectual and spiritual face to Him Who created the heavens and the earth. I am the one who recognises oneness.
- When Hazrat Abraham(c)’s access of recognition reached the Universal Soul after reaching the Universal Intellect, God created him in the form of Rahman like Hazrat Adam(c).
- When the carif is merged in the surat-i Rahman, his intellectual and spiritual face is assigned to Allah, may His splendour be glorified.
- The wisdom of the above verse is expressed in the following verse:
- Zi nur-i u tu hasti ham-chu partaw
- Hijab az pish bardar-u tu u shaw
- You (in your inner self) are a reflection (living picture) of His light
- Remove the veil (of ego) in front of your eye and become He.
This verse has been referred 14 times.