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Recognition of the Imam – Part 2 #44c Wednesday, Dec 22 2010
The Recognition of the Imam 1:07 am
The Sun and the Moon
Where the sun is likened to a resplendent lamp which spreads light throughout the universe, there it signifies “hamah az ust (Everything is from Him)” or “monotheism”. For as the physical existence of everything is from the sun, similarly, spiritual existence of everything is from God.
And where with respect to night, the sun is likened to the lamp and the moon to its light i.e. flame of the lamp, there it means that the light of the invisible attributes of God and His true Prophet manifests itself from the Imam of the time. For it is the Imam who is the Perfect Man and who is the mazhar of God.
As for the light itself, whether it is directly from the sun or indirectly from the moon, in any case, it is one and there is no duality in it. Nonetheless, there is this difference that, when the light which comes from the moon to the earth during the night, does not come directly, rather, it reaches the earth by reflecting off the surface of the moon therefore, it is not as intense and hot as the light of the sun. The reason for this is that at night, we become far away, not only from the sun but also from the moon. However, if we go to the moon during the night, there it will be day time instead of the night and we will see the sun directly. The ta’wil of this example is that for someone who accepts the Imam of the time, the personality of the Imam is like the moon and the guidance of the Imam is like the light of the moon. When passing through the stations of macrifat, he reaches the holy personality of the Imam, the guidance of the Imam will prove to him to be the guidance of God and that of the Prophet, as when someone on reaching the moon in its light, finds it to be the light of the sun.
Recognition of the Imam – Part 2 #44b Wednesday, Dec 22 2010
The Recognition of the Imam 1:06 am
The Sun and the Moon
It should be known that one of the principles of the Qur’anic wisdoms is that a pearl of reality (gawhar-i haqiqat) is shown not only from its different dimensions, but also every dimension from different angles. Thus in the above-mentioned verses, which are related to the sun, the moon and their light, sometimes it is said that the sun is a lamp, i.e. an empty vessel; sometimes a resplendent lamp and sometimes, the sun is likened to the vessel of a lamp and the moon to its light (i.e. flame).
The true mu’mins should know that the meanings (mamthulat) of the above mentioned parables are that, where the sun is likened to an empty lamp, which needs oil to light it, there is alluded the concept of `hamah ust (monorealism)’. That is to say that, as all the particles of the parts of the universe, turn by turn reach the place of the sun, turn into light, similarly, the soul of every thing when it reaches the essence of God, merges in it and turns into the light of His attributes. This is the concept of “hamah ust (He is everything)” or “monorealism”.
Where the sun is likened to a resplendent lamp which spreads light throughout the universe, there it signifies “hamah az ust (Everything is from Him)” or “monotheism”. For as the physical existence of everything is from the sun, similarly, spiritual existence of everything is from God.
Recognition of the Imam – Part 2 #44 Wednesday, Dec 22 2010
The Recognition of the Imam 12:50 am
The Sun and the Moon
In the verses (10:5, 25:61 and 71:16), the way the light of the sun and the moon is mentioned together, shows that the sun is the source of the external and material light of this universe and the moon is its mazhar or locus of manifestation.
These wisdom-filled verses are related to the same one subject, namely, the light and its explanation. By studying these verses together and reflecting on them, we come to know many realities and gnoses, which greatly help to understand, in addition to the concept of light and its mazhar, other sublime concepts of tawhid such as, `hamah az ust (Everything is from Him)’ or `hamah ust (He is everything)’.
Thus in the verses (71:15-16), God says: “See you not how Allah has created seven heavens corresponding to one another, and has made the moon a light therein and made the sun a lamp (siraj)”.
Recognition of the Imam – Part 2 #43c Wednesday, Dec 22 2010
The Recognition of the Imam 12:46 am
Light and the Cycle of Spirituality
Then it is said: “And He will cause you to enter gardens underneath which rivers flow”. This is the mention of the gardens of the paradise of spirituality which will be observed not only in the next life of mankind, but can also be partially observed in the spirituality of this life. In these gardens there are all kinds of favours and pleasures for the human intellect and soul. Underneath these gardens flow the rivers of Divine ta’yid (help). That is to say that, in these spiritual ranks flow the powers of the ta’yid of the Universal Intellect, the takhliq (creation) of the Universal Soul, the tanzil of Natiq and the ta’wil of Asas.
Then it is said: “On the day when Allah will not abase the Prophet and those who are with him (due to their obedience of him)”. This event is related to the spiritual cycle, which is both in this world as well as in the Hereafter; before the fixed time in an individual case and in the collective form when its time comes. In this cycle God will not abase the Prophet and those mu’mins who are with him due to their obedience, devotion and spirituality and due to their companionship with the light of the Imam (which is the light of the Prophet).
Then it is said: “Their light (mu’mins’ light) will run before them and on their right hands”. This means that in this cycle, the light of Imamat, which is the light of iman (faith) also will speak to the mu’mins from their right ear and from the forehead and in this speech, there will be rectitude, guidance, knowledge and wisdom for them, concerning this world and the next. For, in the language of ta’wil, by the right side is meant external, which means this world and by before is meant the Hereafter, for it is in the future of man.
Then it is said: “They will say: Our Lord! Perfect our light for us, and forgive us”. This means that the mu’mins will then realise that previously, due to lack of knowledge and despite their need for it, they were unaware of this infinite mercy, i.e. the light, therefore, they will pray to God: O our Lord! Perfect this our light, i.e. make our individual spirituality merge in the origin of light and forgive us for remaining unaware of this mercy, which was possible to attain before this and forgive our future sins also.
Then it is said: “Indeed Thou art Powerful over everything”. This means that when the mu’mins will observe the countless miracles and powers of Almighty Allah, in the spiritual cycle, they will say with both the spoken language and the silent language: Undoubtedly Thou art Powerful over everything and “Nothing is impossible” in Thy power.
Recognition of the Imam – Part 2 #43b Wednesday, Dec 22 2010
The Recognition of the Imam 12:44 am
Light and the Cycle of Spirituality
Here this principle of the Qur’anic wisdom should be mentioned that, where the Holy Qur’an predicts about the collective condition of the people of the world, there the individual condition of the people is also predicted. For instance, in the verses in which is mentioned the Resurrection after death is also mentioned the personal Resurrections of the individuals.
Thus after commanding to do sincere and true repentance, it is said: “It may be that your Lord will remove from you your evil deeds”. This verse, on the one hand, shows that even after sincere repentance, certain evil deeds remain in the mu’mins, which they themselves cannot remove. On the other hand, it shows that after sincere and true repentance, there is the hope of the opening of the door of mercy, through the Imam of the time.
Here arises an essential question: What are those evil deeds which a mu’min cannot remove from himself by himself, even after the sincere repentance? The answer is that after the utmost sincere repentance, the possibility of sensual sins definitely ceases, but false ideas and concepts concerning religion are such that in order to remove them, sincere repentance alone is not enough, but special guidance and the knowledge of oneness (cilm-i tawhid), which can be attained from the Imam of the time, are also needed.
Recognition of the Imam – Part 2 #43a Wednesday, Dec 22 2010
The Recognition of the Imam 12:41 am
Light and the Cycle of Spirituality
In the verse (66:8), God says: “O you who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and cause you to enter gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who are with him (due to their obedience to him). Their light will run before them and on their right hands: they will say: Our Lord! Perfect our light for us! Indeed thou art Powerful over everything”.
The wisdoms of this holy verse are that the Muslims in general and the Muslims of the period of Prophethood in particular, are told: Turn to Allah in sincere repentance. That is to say, O you who have accepted Islam, abandon the external and internal sins with the utmost repentance and duly rectify your intention, speech and deed. For, turning unto Allah in sincere repentance means turn unto Him with heart and soul, which requires the purification of the soul and the purification of the heart.
The words which follow, contain the prediction regarding the revolutions of the light and the spiritual cycle. Regarding the spiritual cycle, it is necessary to know that it has two forms: one is internal, which always continues and the other is external, which appears in a fixed time and affects the people of the world.
Recognition of the Imam – Part 2 #42 Q2 Wednesday, Dec 22 2010
The Recognition of the Imam 12:36 am
Light as a Living Dhikr (Remembrance)
Q2. We accept that one of the names of light is dhikr, but how is the light in the sense of the dhikr, the Qur’an ?
A2. The light in the sense of dhikr is the Qur’an for the reason that if the dhikr is the light on the one hand, on the other it is the spirit of the Qur’an. Thus the light, the dhikr and the spirit of the Qur’an are different names of the one reality. The proof of this is that, according to the verse (42:52), the Qur’an, in the state of revelation, even now is a great spirit and a light. Also, the same spirit and light is called dhikr in the verse (54:22). As it is said: “And in truth We have made the Qur’an easy to remember but is there any that remembers?” Making the Qur’an easy for remembrance means that the living spirit of the Qur’an is in the Supreme Name of God, which is the light of the Imam of the time. The Holy Prophet before (receiving) the Prophethood used to remember this Supreme Name and it is this Supreme Name from which the Holy Qur’an revealed and the spirituality and luminosity of the Holy Qur’an even today exist in this name and in this dhikr.
Regarding dhikr, as a name of light in the sense of a title of the Prophet and the Imam, in the verse (45:10,11), God says: “Indeed Allah has sent down unto you a dhikr, a messenger, who recites the clear signs of Allah so that he may bring forth those who believe and do good deeds from darknesses unto light”.
The exoteric meaning of these wisdom-filled verses is that God sent down to the world of Islam, a living and embodied dhikr, which contained, all the above-mentioned meanings and attributes in the most perfect sense, which was the Prophet. Their esoteric meaning is that the dhikr, the Supreme Name (ism-i `azam) is cast in the pure heart and mind of the true mu’mins and `arifs, which contains the light of the Prophet and the Imam and always recites the bright signs of spirituality, guidance, knowledge and wisdom so that they may be brought forth from the darknesses of ignorance into the light of the ultimate recognition of their self (dhat).
Recognition of the Imam – Part 2 #42 Q1 Wednesday, Dec 22 2010
The Recognition of the Imam 12:33 am
Light as a Living Dhikr (Remembrance)
Q1. If light means dhikr or the remembrance of God, then tell us how is the remembrance of God in the light?
A1. The true mu’mins should be sure that in the sun of the light of Imamat, both in the heaven of Imamat and in the state of reflection in the mirror of the heart of an carif, there is always the miraculous remembrance of God. That is to say that, it is among the miracles of light, that in it one of the Supreme Names of God automatically turns into a Divine voice and remembers itself continuously and constantly. An external example of it is when an astronaut, in his rocket goes beyond the domain of the gravitational pull of the planet earth, the state of weightlessness continues to propel him and his rocket, whether he flies it or not. This is the state of an carif whose dhikr has gone beyond the domain of the gravity of the sensual desires and has reached the space of the light of Imamat.
Recognition of the Imam – Part 2 #42 Wednesday, Dec 22 2010
The Recognition of the Imam 12:28 am
Light as a Living Dhikr (Remembrance)
It should be known that a miracle is extremely wondrous and marvellous. Had it not been so, it would not have been called a miracle. Thus some of true mu’mins, in a higher stage of the recognition of their self, come to know that the light of Imamat is a bright and resplendent world, not only in itself, but also in the heart of anyone who has attained recognition (`arif), it appears as a resplendent and luminous world. As far as the light of Imamat itself is concerned, there is no doubt that the intellect and soul of it are the Universal Intellect and the Universal Soul, but the amazing thing is that everything in it is as an angel, which has a pure soul and a perfect intellect.
Thus it should be known that among the countless attributes of the light, each one is as an angel. For instance, one such attribute of the light is “dhikr”, which has many meanings: (1) Remembrance of God, which is of many kinds; (2) Memory or the faculty of remembrance; (3) the Wise Qur’an; (4) Exhortation; (5) A title of the Prophet and the Imam.
