A021
Surah: 015 - Ayah: 021
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15:21
In this book there are many points which can be considered revolutionary in knowledge and spiritualism, for they are from the spiritual treasure of the family of the Prophet, namely, the Imam of the time. And the very purpose of the existence and presence of the Imam in this world is to give to the deserving ones such knowledge which no-one has at that time. Such knowledge is the spiritual knowledge of the Imam which is called his miracle of knowledge (mujizah-I ilmi) and he is distinguished from the rest of mankind because of this knowledge. Aas God says: “And there is not a thing but with Us are its treasures” (15:21).
By these treasures are meant the rank of the exalted imamat, as it is said in another verse: “And we have encompassed everything in the Manifest Imam (in the form of spiritual knowledge)” (36:12).
Further we have reflect also upon this verse: “But it is the glorious Quran which is on a Guarded Tablet (in spiritual writing)” (85:21-22).
There are three different ways of thinking about these verses. First, to think that the Manifest Imam does not mean the Imam of the time, rather it is the name of the Guarded tablet which is on the material firmament and hence I has no relation with the Imam of the time. Secondly, to think that the Guarded tablet is undoubtedly a separate reality, but it is spiritual and not material. Therefore, as the Qur'an is physically in this world and spiritually in the Guarded tablet, similarly, the physical aspect of the light of imamat is apparently in this world and the spiritual one linked with the Guarded tablet. Thirdly, to think that the Manifest Imam is the Imam of the time who is apparent and existent in this world and he himself is the Guarded tablet in luminous and spiritual state; in which state the Qur'an is guarded and glorious.
Of these three ways of thinking there is no truth in the first one. For it is not possible for the Divine things to be beyond the access of people, somewhere away from this world, when the greatest thing of God the light of prophet, which God has ordained the “Mercy for the world (rahmat-i alam)”, continues in this world in his successor in the form of the light of imamat (nur-I imamat). Further, how is it possible for the Benevolent Lord to praise His treasures whose doors cannot be open for the people of the world, and to praise such a Guarded Tablet which contains everything pertaining to spiritualism and knowledge, including the Qur'an with its spiritual beauty and glory, when the people have no access to it. This is beyond the law of His mercy that he creates in people yearning for something and does not provide the meas of its attainment. This shows that people have access to the Divine things and all His things are in one thing, which is everything and that is the light of imamat. That is to say that as God has created a source of spiritual light for the world of humanity and religion – the Imam, in whom there is everything in the state of spiritualism and knowledge.
The Wise Qur'an, without any doubt and ambiguity, and with great clarity, teaches that everything comes from the Divine treasures (15:21), Now in this respect, it Is necessary to understand the wisdom of the words like ruju (return) in the Holy Qur'an. If man has come to this world from a treasure of God, then should not he return to the same treasure? Will not the same treasure be both the beginning (mabda') with respect to coming to this world and return (ma'ad) with respect to returning there? Can there be any other place other than the Divine treasures, which can stand for the Divine court (bargah-i izidi) and His nearness ( lndiyat), while they are included in them? The answers to these questions are: Yes, man should return to the .place from where he has come here, for the beginning and the end are the same and His court and proximity are not separate from His treasures.
Among the everlasting and unchangeable laws of the Qur'an, one is that the things of God are not scattered and dispersed, they are arranged systematically in His treasures. All the things of this world have descended from these Divine treasures (15:2l). According to this law, paradise also is like a treasure, for which, treasurers are appointed by God, as God says: "And the treasurers of it (paradise) say unto them: Peace be unto them'. You have become purified, so enter the paradise forever" (39:73). The treasurers of the paradise are the Imams from the progeny of Muhammad (may peace of God be on him and his progeny), and paradise is their personal worlds. That is to say that the personal world of the Imam of the time is the paradise for the people of his time. Thus the Imam of the time is the abode of peace and ta'yid (dar al-salam) in this sense. Here, this Divine law should also be remembered that, the mamthul or reality is one, but its examples are numerous, as it is said: the Divine Pedestal has encompassed all the things of the universe and existents (2:255); everything is confined in a book (78:29) ; all things are recorded in the record of deeds (18:49); all things are in the manifest Imam (36:12); God has counted all things and has placed them in a single number (72:28; 19:94); everything is in the Guarded Tablet (6:59); heavens and earth i.e. the entire universe and existents are in the Hand of God (21:104; 39:67); all possible things are in the treasure of God (15:21) ; all people will be present In the presence of God (36:32); and He has given what you had asked Him for (14:34). These are the models of the great examples and the reality and mamthul of all these examples is the Holy personality of the Imam of the time, who, in the status of the House of God, is the House of peace and luminous ta'yid. For it is through him that God and the Prophet are obeyed; and it is he who Is the vicegerent of God and the representative of the Prophet in this world. Praise be to God, the Lord of the worlds!
It is a bright fact of the Wise Qur'an and the Religion of Islam that in the holy presence of God, there are the treasures of all things which exist in His godhead and kingdom, as He says: "(Without this law) there is not a thing but with Us are the treasures thereof. And We send it not (as a whole) save in a known measure." (15:21).
In this holy verse, which is full of extremely great wisdoms many bright realities come one by one in front of us. For instance:
1) The Divine Treasures are such that nothing really exists outside of them.
2) The pure essence of God is not such that a thing may come out of it or it may reveal from it, while this Is the attribute of His treasures, that everything reveals from them.
3) This verse also shows that God, the Pure, the High, Himself is not a treasure, but He is the true Owner and Absolute King of all treasures.
4) According to this fundamental law, even the human soul Is in the Divine Treasures, and like all other things, it has not come to this world totally, but partially. That is to say that Its greater part Is In the Divine Treasures.
5) In this verse there is the concept of the " lndiyyat (closeness)" of God.
The closeness of God is not possible in the spatial (makani) state, it is only In the Intellectual, spiritual and religious state. Thus the most fundamental and greatest treasures of God are five: The Divine Word (kallmah-i bari), Pen, Tablet, Natiq, Asas, as you can see that “ indana khazaainuho” consists of five separate parts: ind +na + khaz + a + inoho = 5
Where is the World of Particles?: It should be remembered that the world of particles is the initial name of the personal world, which as mentioned above, the most Benevolent Lord creates from the loins of the children of Adam. The great inner secrets of God are wondrous and amazing in that in the world of particles; the soul of everything exists, including that of minerals and stone. Because in the beginning everything is in the Divine treasures in the state of a particle (15:21). Thus God through Israfil and Izra'il takes children and other particles from the loins of every child of Adam and makes the world of particles from them and performs the task of spiritual and intellectual upbringing to such an extent that it becomes possible for the souls to testify to His lordship. This is mentioned in verse (7:172).
Q. Dear Sir! Can you tell us whether in Paradise the love for God, the Prophet and the Imam of the time exists or not? If you say that it exists, would you kindly give us Qur'anic proof.
A. Everything, whether it belongs to religion or to the world, comes from the Divine treasures (15:21). These treasures are full of everything, and are in Paradise. Since an ordinary example of Divine love is wine, therefore wherever in the Qur'an, the wine of Paradise is mentioned, there true love is mentioned. Every spring of Paradise is the spring of intellect, the spring of knowledge and the spring of love as well. Because in Paradise there is unity of the higher bounties. By drinking the wine of this world intellect vanishes, but by drinking the wine of Paradise (which is the wine of love) new soul and new intellect come. Thus, the numerous streams of Paradise are of four kinds (47:15). Among them, one is of wine, by which is meant the manifestations of true love.
Q. Where is the fountainhead of all kinds of music in this world?
A. Reflect on verse (15:21) so that you are certain of the fact that there is nothing (in this world) which does not reveal from the Divine treasures. Thus all music has descended from the treasure of the angel Jadd (Israfil). However, we have to also consider how people use this bounty (whether for good or ill).
Q. It is mentioned in the Holy Qur'an: "There is nothing whose treasures are not with Us" (15:21). Can we call the Divine treasures Paradise and are we to believe that music and its instruments have also been revealed from Paradise?
A. The Divine treasures are certainly in Paradise and all the things of the world have their original forms in Paradise and have come in a material form to this world. This is true about the spiritual and physical form of everything. The real soul of music is in Paradise and only its shadow has come to this world. Thus it is true to say that the shadows of the bounties of Paradise are bounties, but are inferior.
Blessings of the Divine Treasures: We should always remember verse (15:21) by the name of the Law of Treasures, because in it exists the law of all the Divine treasures. It is: "And there is nothing but We have its treasures and We do not reveal it except according to a known (malum) measure (of the people)" (15:21). In this blessed verse, the key to wisdom is in the word "known (malum)”, which is the passive participle from “ilm”, i.e. known. This means that intellectual, spiritual and material bounties come from God's treasures, but the prerequisite to obtain them is knowledge and action. Thus in the present age, the reason for the advancement of some nations in science and technology is their struggle for knowledge and God's approval of this. Otherwise, no blessing reveals from the Divine treasures.
The law of Divine Treasures is: "And there is not a thing but its treasures are with Us, and We do not send it down but according to a known measure (by man)" (15:21). Its spiritual wisdom (ta'wil) in Burushaski is: Oo manasan api (that is, nothing is impossible). Everything is possible and that is in the Divine treasures. For instance, take the example of man, his intellect is in the treasure of intellect, his soul in the treasure of soul, his dense body is in the treasure of elements and his subtle body is in the treasure of the abode of ibda. Thus to attain those things which are related to intellect and awareness, the pre-requisite is knowledge and the higher the knowledge, the higher the things which will reveal. Thus if someone has true knowledge, then everything in his view is possible. (Oo manasan api),
There is nothing in the universe and among the existents which has not revealed from the Divine treasures (15:21). But an important question is: What should be the concept of Divine treasures? Unlike worldly treasures is it not possible for every Divine treasure to be a great angel, or a great soul, or a luminous light or a Prophet or an Imam? All these meanings are intermingled. Another important question is: Do not the fine and superb things always reveal from the Divine treasures? Can there be any doubt that the two great treasures of God are two great angels? That is, the Universal Intellect and the Universal Soul, who are called the ocean of knowledge and the ocean of mercy? Do not pearls and corals come out of them? (55:19-23)
Second wisdom: The law of durud (salat) is not separate from the law of treasures (15:21). Thus, it is a fact that Allah sends durud upon the mumins from His living treasures, which are the Universal Intellect, the Universal Soul, Natiq, Asas and the Imam of the time, and the same are also the heavenly and earthly angels who convey Allah's durud to mumins.
God says: "And there is not a thing but its treasures are with Us ('indana)” (15:21). That is, the treasures of the means and essential parts of the existence and appearance of each of the possible things which are in the Divine will, are in the Divine treasures, so that due to the coming together of the means and parts, the possible things may come into existence by the command of God.
There is no doubt that the perfect manifestation of the name as-Sabur and of all other Divine names is in the true Imam. But the most noteworthy point in it is that it facilitates greater understanding of the manifestation of the acts of God from the exalted personality of the Imam. For in the light of the Qur'an itself, patience or sabr is an action and deed that belongs to humanity and not to the essence of God, may He be glorified. Even in a general sense it is a fundamental principle that God is independent of, free from and above all things. He is neither attributed nor without attributes; He is above both the forms of being attributed and being without attributes; He is the Sovereign of both. His essence is free from everything, therefore, His attributes and all other things without exception are in His treasures. The following verse sheds light in this connection: "And (among the possible things) there is not a thing but its treasures are with Us (i.e. all the things of God are in His treasures, but not in His essence) and We do not send a thing but in a known measure" (15:21).
Q.3. How and where are the treasures of God, which are mentioned in the Qur'an and which contain everything?
A.3. The Divine treasures which are mentioned in the Qur'an (15:21) are: Universal Intellect, Universal Soul, Natiq, Asas and the light of all of them is in the Imam of the time, as mentioned in the verse (36:12) that everything is comprised in the holy personality of the manifest Imam. In this sense the manifest Imam encompasses all the treasures of God. Thus for mumins everything is in the light of the Imam of the time. As God says: "And He has given you all that you asked of Him” (14:34). That is, whatever you had asked of God in azal (pre-eternity), He has made all that a treasure for you and kept it in the manifest Imam.
Law of Treasures: Reflect on verse (15:21) carefully: "And there is not a thing but with Us are the treasures of it. And We send it not down except according to the knowledge (and action)". This Divine law is crystal clear. All things related to intellect, thought, knowledge, recognition (marifat), soul and subtle body, are in the Divine treasures. They are not revealed without reason, but are conditional. They cannot come about in one day, but they come gradually, as is clear in the examples of the souls of people, provision, luck, wealth, knowledge, skill, invention, science, etc., all of which come gradually. Since "with Us (indana)" is meant not in a spatial and geographical sense, but in the sense of honour, therefore, these treasures can be in the Wise Qur'an and in its Divinely appointed Teacher. For, in the external world, these are the two blessed and sacred things which have proximity and closeness of God. One is the perfect Light (5:15) and the other a complete Book (5:15), both of which are revealed by God and they represent the Prophet, may peace be on him and his progeny.
Khaza'in 1 (Treasures, treasures of God)
There is nothing which does not come from the Divine treasures, whether it is the inventions of material science or the discoveries of spiritual science. If there are extremely great and inexhaustible treasures of God, the pure and crystal clear river of their countless blessings has to flow forever to the people of the world (15:21).
Khaza'in 2 (Treasures)
Question: Where in the wise Qur’an are the treasures of God mentioned?
Answer: They are mentioned in verse (15:21).
Question: What are the things contained in these treasures?
Answer: They contain everything, i.e. every bounty.
Question: How can the chosen things of the treasures of God be obtained?
Answer: They can be obtained through obedience, knowledge and recognition.
Question: What is the supreme bounty amongst these bounties?
Answer: The supreme bounty is the vision of God in whom you have to annihilate yourself,
so that you may find yourself alive in Him in azali and abadi state.
Question: Where are the treasures of God?
Answer: They are in the personal world.
Question: Who guides the people to the treasures of God?
Answer: The manifest Imam, i.e. the Imam of the time.
Khaza'in 3 (Treasures, treasures of God)
It is necessary to reflect upon verse (15:21) again and again, because by doing so can be discovered the secrets of the recognition of Divine treasures from it. These Divine treasures are indeed the Universal Intellect, the Universal Soul, natiq, asas and Imam, and they are full of the precious gems of lahut (the world of divinity), jabarut (the world of Divine attributes) and malakut (the world of angels).
Khaza'in 3 (Treasures, treasures of God)
It is said in verse (15:21): "And there is not a thing but its treasures are with Us, and We do not send it down but according to known measure." It is a crystal clear fact, rather, it is Divine law that nothing is outside the Divine treasures. Thus, science and its products have come from the Divine treasures according to the endeavour and knowledge of the people. This shows that spiritual science and material science are the same thing in the higher world.
Khaza’inuhu (His (Allah's) treasures)
It is said in verse (15:21): "And there is not a thing but its treasures are with Us." These treasures of God are in the holy Imam of the time, who is His Treasure of treasures and who has His special proximity.
Lisan (Language)
Language: Question: Please tell us what are or will be the bounties in paradise? Answer: There is no bounty which is not found in paradise. Whatever bounty you wish for is available. For instance, if you want to know about your own language, it is possible, because there are the treasures of everything with God (15:21), including the treasures of knowledge, true information about languages and the true history of the nations of the world.
If you study deeply the “Law of Treasures” in connection with the laws of the Qur’an, you can certainly find a satisfactory answer to each of your difficult questions. See how systematic and wisdom-filled is the law that all things are in the treasures of the nearness of God. You can receive the things and bounties of the treasures of God, according to your knowledge and recognition (15:21). I understand that this struggle (for the dissemination of) knowledge is an effective persuasion, which by being based on reality, can draw the attention of the people of wisdom towards inner health.
All fruits contain physical healing, therefore they can be used for healing and cure. The proofs of this fact are:
(a) All fruits are revealed from the Divine treasures of Paradise (15:21).
(b) They receive the barakat of the rain of mercy (50:9).
(c) In a sense they are tabarruk (benedictory gift) of the peaceful sanctuary (enclosure of the Ka`bah) (28:57).
(d) It is also a great merit of the fruits that the bounties of Paradise are compared with them (47:15).
(e) As God rolls up the universe and makes it a hidden pearl (21:104, 39:67), similarly, in the external world the Divine Hand, by squeezing the tasteless wood of the tree makes it a fragrant and tasteful fruit. And this is a great miracle for the people of insight. Thus, that pearl is medicine for the intellect and soul and this fruit is medicine for the body.
There is nothing whose treasures are not with God, may He be blessed and exalted, and He reveals not a thing, except according to the knowledge and deeds of individuals and nations (15:21). That is, the greater the knowledge and deeds of a person, the greater the Divine bounties granted to him. Thus the great bounties of spiritual health are granted as a result of true knowledge.
Here, it is very appropriate if someone asks for the sake of knowledge and awareness: What is meant by the soul of malakut and the world of command? The answer is that, when something is brought down to this world from the Divine treasures of malakut and the world of command (15:21), and is given a physical form, not only is the spiritual film of its story in the higher world being recorded in the Universal Guarded Tablet, but its descent and every event in the physical world is also amended, if God wills (13:39). This subtle and non-material picture, which is living, is the soul of everything, which is generally understood. The upper end of this soul is in the Hand of God (23:88, 36:83) and the lower is linked to a thing of this world. Now if the Master of mulk (kingdom) and malakut (i.e. God) by His holy command, causes a fresh spiritual current to run from the upper end of the soul to its lower end, then this is the soul of malakut and the world of command, which works in the soul as an additional or new soul.
(1) The word "kun" is a wisdom-filled metaphor. (2) The kingdom of God is perfect and prosperous in every respect, therefore, pure non-existence is inconceivable in it, therefore the address "kun" is to a thing of the invisible world (the world of command) to bring it into manifestation. In other words, it is in the sense of revealing a thing from the treasures of the invisible world. See verse (15:21): Are not there all possible things in these treasures of God? (3) His command is both His will as well as His speech. (4) If it is possible to recognise God, then definitely the recognition of the word "kun" is also possible. (5) Yes, this is the final perfect word. (6) This is the eternal renewal, as mentioned in verse (55:29): "Every day He is in a (new) glory." (7) The application of the word "kun" is first to the soul and finally to the intellect. (8) Since things are in pairs, therefore, it is said to both the spiritual and the intellectual creations of Hazrat Adam and Hazrat Isa(3:59). In fact the word "kun" is related to every Perfect Man and hence is uttered for his spiritual creation and finally for his intellectual creation, as mentioned in the Qur'an: "Be and it becomes". (9) Since every language is from among the signs of God (30:22), therefore it will be represented in the mother tongue of every arif, whoever he may be and whatever his tongue.
(1) The term "Law of Treasures" is an extremely useful term, which can be very helpful in understanding the concept of spiritual science, because verse (15:21): "And there is not a thing but its treasures are with Us, and We do not send it down but according to known measure", which is related to the law of treasures shows that all possible things are in the treasures of God. Further, the phrase "with Us" shows that the treasures of God, which are esoteric, spiritual, intellectual and related to the command are in the Sacred Sanctuary. Sacred Sanctuary is the place where material things cannot go. Only the abstract and immaterial reality of everything exists there, as verse (15:21) shows.
(2) Some wisdoms of the verse of treasures: (a) God is Enfolder (al-qabid) and Unfolder (al-basit), therefore He enfolds (the essence and meanings of) the universe in the treasures of the Sacred Sanctuary and then He unfolds it continuously. Sacred Sanctuary is in the forehead of the Perfect Man. In the unfolding of the universe there is also the possibility of sending down of a thing. (b) In this verse is the explanation of how the sovereignty and control (malakut, 36:83) of everything is in the hand of God. (c) You will continue to receive benefit from the law of treasures according to the quantity and exaltedness of your real and true knowledge. (d) This also shows that there is no knowledge which is not in God's treasures and which will never be granted to you.
(3) In verse (13:39) is hidden a great wisdom which is unique, extremely amazing and very useful in solving problems, which is: "God effaces, and He establishes whatsoever He wills, and with Him is the mother of the Book (ummu'l-kitab = lawh-i mahfuz = haziratu'l-quds). This verse has many meanings which are correct in their context. Here it is necessary to explain its universal wisdom that God effaces a star after a certain time and retains another for a certain epoch, because the real and immaterial things are always in the treasures, i.e. the word "Be", the Supreme Pen and the Guarded Tablet, are in the Sacred Sanctuary with Him. This shows that the stars neither come into existence, nor do they disappear altogether at once. Rather, they are like human beings, one of them dies and the other is born. And all this happens by the decree of God.
Reflect well on this Qur’anic logic which is that all things are surrounded by Divine treasures and that nothing is excluded from them (15:21). Would one then expect Paradise and Hell to be somewhere outside His kingdom? The more orderly a country, the better developed its jail. Although jail is bad for criminals, it is necessary for the reformation of society and it therefore has to be within the country and not outside it.
Part 46
In the name of Allah, the Compassionate, the Merciful.
In verse (15:21), God says: “And there is not a thing but its treasures are with Us (i.e. there are different treasures with God for the creation and completion of a single thing), and We do not send it down but according to a known measure.”
The special treasures of God are for the world of humanity. Allah’s external treasures are in the external world, and the internal in the personal world or Imam-i mubin. That is, the spiritual resurrection takes place in the personal world in which the light of the Imam-i mubin rises.
We do not have adequate words to describe its great secrets. Nonetheless, we are trying our best to describe whatever is possible. At present there is an important subject before us: the wise Qur’an and the world of humanity. In this essay we are trying to show what are the wisdoms of the wise Qur’an concerning the world of humanity and what are the Divine favours, etc., etc.!
Q28 The Divine treasures are mentioned in verse (15:21). Can these treasures be separate from the exalted Imam, while God, according to verse (36:12) has encompassed everything in the manifest Imam?
A28 Since God has encompassed all things in the manifest Imam (36:12), these Divine treasures are definitely also encompassed in him and therefore they cannot be separate from him.
Q171 To which Prophet was the Book of heavenly love revealed? What is the name of the angel of love? The holy Qur’an states that there is everything in the Divine treasures (15:21). Is true love also in them? If all or some mu’mins love God intensely, should such love be called cishq-i ilahi or not?
A171
- The Book of heavenly love that is known as the Zabur (Psalms) was revealed to Hazrat David(c).
- The angel of love is known as Israfil, the owner of the Sur (sahib-i sur).
- There is nothing that is not in the Divine treasures, including Divine love.
- Blessed are those mu’mins who love God intensely, for they are the true lovers of God.
Q323 Would you kindly shed more light on the law of treasures, to which you have repeatedly drawn our attention. It seems that some key wisdoms are hidden in it. The verse relating to it is (15:21): “And there is not a thing but its treasures are with Us, and We do not reveal it but according to known measure.”
A323
- “Known measure” alludes to knowledge, cibadat and recognition.
- That is, ethical and spiritual progress is a pre-requisite to benefit from the treasures of Allah.
- The doors of the treasures of God are within your heart. If you are a darwish, you will definitely realise when the door of the heart opens and also why it closes.
- A wise person understands allusions. The heart also always speaks to you about essential matters in a symbolic language.
Q429 Please tell us a Qur’anic formula, which assures us that God gives every bounty to His servants and nothing is impossible in His mercy.
A429
- Study the verse of treasures (15:21).
- Reflect carefully on the formula of Imam-i mubin (36:12).
- Fana’ fi’llah and baqa’ bi’llah are the most certain realities in this regard. Thus, in such a state what bounty can be impossible?
- See the first wisdom of A Thousand Wisdoms.
- No great bounty is impossible in the kingdom of paradise. Praise belongs to God, the Sustainer of the worlds!
Q446 This morning (27-2-99) whilst reading the fourth letter of Hubb-i cAli in the Durr-i maknun guest class, it was said to further elaborate those bounties of paradise that give delight to the eyes. Please kindly elaborate them.
A446
- The amazing and great wisdom in this letter is that all human forms or images come from the treasure of the surat-i Rahman (Image of Rahman , 15:21). Indeed, whoever enters paradise is in the form or image of his father, Adam(c), who was created in the Image of Rahman .
- It now becomes easy to understand that in paradise the didar or beatific vision of the true Beloved is possible in different forms as the holy Prophet says that every dweller of paradise becomes the image of Rahman.
- Thus, the reality of those bounties of paradise that are created to give delight to the eyes, become clear, as mentioned in verse (43:71): “And in it (paradise) is whatever the souls desire and the eyes delight in.” See also verse (32:17).
This junction is none other than Allah’s treasure of treasures. See verse (15:21), which is filled with profound wisdom: “And there is not a thing but its treasures are with Us, and We do not send it down but in a known measure.”
Ta’wili purport: This noble verse begins with the particle ‘in’, which is equal to ‘la’, which is the particle of negation that indicates that everything in the beginning is ‘la’, that is, the world of non-existence. The example of ‘la’ or the world of non-existence is the world of ibdac, where everything comes into existence from non-existence.
Here the treasure of the Word kun (Be!) works automatically bringing into existence a thing from every non-thing. Thus, it is evident that the first junction is that of non-existence and existence. The junction of non-existence and existence is also called the junction of spiritual and material science, which is nowhere but in the personal world.
Verse (57:25) says: “Verily We sent Our Messengers with clear proofs, and sent with them the Book (i.e. Imam) and the balance (i.e. ta’wil), so that people may stand forth in justice; and We sent down iron (exoterically the soul of iron, esoterically the light of qa’im) wherein is severe war as well as many benefits for the people, and that Allah may prove who helps Him and His Messengers without seeing. Verily Allah is All-powerful, Almighty.”
The sending of iron shows that the soul of all minerals is being sent down, because the soul of everything is in the Divine treasures (15:21).
This verse has been referred 51 times.