A001
Surah: 067 - Ayah: 001
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67:1
The worldly bounties are such that, in their search, one has to pass through many distances, but contrary to them Intellectual and spiritual bounties are such, that they come in front of the mumins, if the condition of knowledge and practice is fulfilled, and all this is due to the intellectual paradise, which Is always In the Hand of God, with many supreme names and sublime similitudes. For instance, this Divine commandment: "Blessed is He in Whose Hand is the kingdom and He has power over everything". (67:1). The ta'wilic wisdom of this verse is that all blessings of the true kingdom, which are spread through the wise and spacious universe and through all times, are centred and united in the light of Intellect and this is the paradise, which, despite being far flung, is brought nigh, as the Wise Qur'an says: "And the paradise is brought nigh for the righteous ones, no longer distant" (50:31). That is, the paradise and the spiritual kingdom which is spread in the length and width of the universe, will be presented In the essence of the Universal Intellect, which contains the gems of the intellect and knowledge of all times, as the Qur'an says: "Have We not established for them a secure sanctuary (haraman amina). whereunto the fruits of everything are brought as provision from Our presence? But most of them know not" (38:57). This "Secure Sanctuary" (haraman amina) Is the light of the Imam of the time, which is the place of honour and security, in which the main and fundamental miracle of God Is that the fruits of Intellect, knowledge and soul of all things of the first, the last, the apparent and the hidden, are drawn to it and are contained in it from every place and every time, so that, In this way, the people of ma rlfat may constantly receive this provision from the exalted court of God. Here, the point worth pondering is, where are the fruits of everything in this world and how is it possible for everything of the heaven and the earth to be fructified? But, yes, it is true that a soul of Its own kind is hidden and a knowledge is concealed in everything, as the bearers of the Throne in the light of the perfect marifat said: "Our Lord'. Thou hast encompassed evrything in a mercy and in a knowledge" (40:7). Thus regarding everything, two concepts are established, one is mercy (rahman) and the other is knowledge ( ilm) . In other words, everything is as a tree and according to its existence, the mercy which it has, is its fruit (soul) and the condition and form which is iu the form of knowledge, is the kernel of the fruit. Thus the fruit of everything, in the form of spirit and knowledge, reaches the House of God.
Mulk and Malakut:
Mean the real kingdom (67:1) and spiritual world which are among world which are among the titles of the fountainhead of Intellect. In every personal world there is a kingdom of God, which is also the malakut of the heavens, the earth and of everything (2:247; 7:185) and God wants to give all this to man. The basic condition of this gift is to obey the mazhar of the light of Intellect, who is the Imam of the time for the chain of progeny of Ibrahim (a.s.) and progeny of Muhammad (s.a.s).
The wisdoms of death are great, for as God says in verses (67:1-2): "Blessed is He in Whose hand is the (spiritual and intellectual) kingdom (of everything) and He has power over all things, Who created death and life in order that He may try you, which of you is the best in deeds." Wise mu’mins are aware of the great secret that wherever the hand of God is mentioned in the Qur’an, there His main and special treasure is mentioned. This has been explained in "Precious Treasure". Thus, in the language of wisdom, it is said in the above verse that spiritual birth is after physical birth and that the experience of spiritual death is necessary and then comes the stage of inbicath so that the grace and blessings of the kingdom, which is in the Divine hand, can be obtained. In "He created death and life" is mention of the supreme death and the purest life for man which is spiritual death and inbicath. If He had meant physical death and life, He would have said "He created life and death". We should also reflect that in reality the word "created" cannot be applied to physical death, because it is not something separate from the body and a self-sufficient tangible creature. On the contrary, it is true to say that by God’s standard, life before inbicath is death and creature. Death in the sense that Hazrat cIzra’il repeatedly seizes the soul in it and creature in the sense that it exists and is tangible.
This verse has been referred 6 times.