A007
Surah: 040 - Ayah: 007
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40:7
Imam-i Mubin and the World of Particles:
Theworld of particles works throughout time by dwelling in the blessed personality of the Perfect Man. In reality, the world of particles is the world of souls and angels, because in the example of Hazrat Adam there were souls as well as angels. Their collective name is light or the Supreme Soul or nafs-i wahidah, in which are gathered all souls. In fact all things of the universe and the existents are there for there is nothing without mercy (rahmat) and knowledge ( ilm, 40:7)). Allah has encompassed everything in the exalted personality of the Imam-i mubin (36:12) and therefore the world of particles cannot be excluded from this Divine law.
Do the pearls and corals, come out of the ocean of knowledge and the ocean of mercy i.e. the intellect and soul? Yes, absolutely. Because the pearls and corals which come out of them represent everything. Therefore, they are revealed to every world according to its need, capacity and rank, such as, the angelic world, human world, animal world, vegetative world and mineral world. Each of these worlds has many levels and accordingly they receive favours and blessings from the pearls and corals of these two oceans. That is, a kind of knowledge and a kind of mercy is inscribed on everything, as is mentioned in verse (40:7): "O our Lord, You have kept everything in the (ocean of) knowledge and in the (ocean of) mercy". Thus there is nothing which does not reflect knowledge and mercy. In such a case what should be the glory of the things of the world of the Qur'an which specifically reflect knowledge and wisdom?
Eighth wisdom: One of the Qur'anic laws is that there is nothing without mercy and knowledge (40:7). It should be remembered here that there are spiritual bounties in mercy and intellectual bounties in knowledge. Thus, since durud is a special thing of the Qur'an, therefore there is special mercy and special knowledge in it.
Mercy and Knowledge: In the language of the Bearers of the Throne in the Surah of Mu 'min it is said: "Our Lord! You have comprised everything in (Your) mercy and knowledge" (40:7). That is, nothing is left out of God's mercy and knowledge. Thus the universe and all the things in it are immersed in the ocean of mercy and the ocean of knowledge.
Arsh (Throne): Arsh (Throne): By Throne is meant the Light of the Universal Intellect and by the Bearers of the Throne (40:7) is meant the Holy Imams. On the Day of Resurrection there will be eight Bearers of the Throne (69:17). That is, in the personal world of every seventh Imam in the chain of light, Resurrection takes place and the eighth Imam becomes the bearer of Light of the Universal Intellect. Therefore there are eight Bearers of the Throne one after another.
According to a darwish, remembrance and worship (dhikr-u `ibadat), with respect to space and non-space, is of two kinds. One is spatial and the other, non-spatial. By spatial cibadat is meant that its centre is either the heart, mind, eye, ear or nose (breathing), etc. In non-spatial `ibadat, a pious and pure sufi (mystic) not only forgets himself, but also becomes unrelated and unaware of time and space and everything related to them and annihilates himself in the remembrance of God. The difference between these two kinds of `ibadat is not hidden. However, any kind of `ibadat is after all, `ibadat. And a mercy and a (kind of) knowledge are hidden in everything (40:7). Thus, in some of the methods of Qur’anic healing, you can do spatial dhikr-u `ibadat. For instance, the method of “Healing through the Movement of Feet”, in which one has to conceive that the waves of light of dhikr spread throughout the body from the centre of the heart. A great secret of cure and healing is hidden in this method.
Another bright proof of the grandeur and exaltedness of knowledge is those great angels who bear the Throne. They see knowledge only in the exterior and interior of everything of the universe and the existents, because of which they say: “O our Lord! You embrace everything in mercy and knowledge” (40:7).
The holy Qur’an indicates, that among the characteristics of the great angels, one is to pray (40:7-9) and prayer is a conspicuous form of goodwill. This characteristic of the great angels is due to their pure-heartedness and knowledge. It is also mentioned in the Qur’an (53-26) that many an angel intercedes for mu'mins, for the great angels, due to their vast knowledge, are always well-wishers. But it is a different matter as to whether man can benefit from this heavenly intercession or not. The mu'min who always has good will is like an angel, which indeed is the praise of goodwill.
This verse has been referred 17 times.