The Recognition of the Imam – Part 2 Introduction (cont..) Saturday, Jul 3 2010

Introduction

when a true mu’min reaches, spiritually, the heights of his inner light
For example, in one of the verses of light, is mentioned “nuruhum (their light)”, that is, the light of the mu’mins. With respect to the exoteric meaning of this verse, it may be thought that this light of the mu’mins is their own light separate from the absolute light of God, just as the light of the moon and the stars can be thought to be their own, separate from the light of the sun, whereas the sun being the only source of the unfathomable ocean of light, it is not true. The same is true of the light which is attributed to the moon and stars of the world of religion. That is to say, when a true mu’min reaches, spiritually, the heights of his inner light, he comes to know that his light is, in reality, the very same absolute light mentioned in the verse of misbah: “Allah is the light of the heavens and the earth” (24:35). This means that for the internal or spiritual aspect of the universe and the things in it, there is always and everywhere, a unique, ever pervading, self-sufficient and all-inclusive light, in whose presence, neither is there a need of, nor is there, in reality, room for another light.

God nourishes every world according to its requirements
From the above examples and proofs, it is as clear as broad daylight, that in the physical, spiritual and Qur’anic worlds, the light has supreme rank and paramount importance and its presence is extremely necessary. If, in each of these worlds, the light exists and is present according to its requirements, how is it possible for the world of humanity to be devoid of the permanent existence and presence of (its own) light? Had it been possible, then the meaning of “Rabbu’l ‘alamin (Nourisher of the worlds)” would have lacked a special aspect. That is to say that, God nourishes every world according to its requirements, except the world of humanity, which He does not provide with guidance and knowledge, according to the requirements of its intellect and soul, as it ought to be. Obviously, this is impossible and is against His mercy and guidance. Thus, it is evident, that the light of God always exists and is present in the world of humanity or the world of religion and that light exists and is present in the human attire of the true Imam, salawatu’llahi ‘alayhi.

realities of the recognition of the Imam will be easy
When it is established that the exalted Imam is the mazhar of the absolute light, then it is indispensable and necessary for us to explain some realities of the verses of light, so that, by studying them in one place and in the light of their collective wisdom, the realities of the recognition of the Imam will be easy and understandable for every mu’min. God willing (insha’a’llahu ta’ala).

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The Recognition of the Imam – Part 2 Introduction (cont..) Saturday, Jul 3 2010

Introduction (continued)

Sun of the world of the Qur’an, which is the world of knowledge and wisdom
When it is clear from the above explanation that the physical world is governed by the material light and the spiritual world by the spiritual light, let us now see the sun of the world of the Qur’an, which is the world of knowledge and wisdom. The exalted Imam has alluded that the sun of the world of Qur’an is the verse of misbah (24:35), the moon, the verse of siraj (33:46) and the stars are the other verses of light. It is necessary to know that, all the verses related to light (i.e. the moon and the stars of the Qur’an) are linked with the verse of misbah, just as the physical moon and stars are linked in their light with the sun. To give an example of this reality, at night, when the shining moon and the glittering stars are seen, the common people think that the light of the moon and the stars is their own. But the people of insight have come to know that this is not so. That is to say that, at this time if we fly to one of the bright worlds of the moon or the stars, there will be no night, rather, there will be a time of the day and if we look at the sky from there, we will be able to see the luminous sun. This means that, in reality, all the light of the moon and the stars, is the light of the sun.

The night of doubt and uncertainty about the unity of lights then disappears
Similarly, when we look at the verses of light in the Qur’an, from their exoteric meaning, at first glance we get the impression that there are many lights. That is to say, at first glance, it appears that the heavenly Books, the Prophets, Imams and dignitaries in religion (buzurgan-i din) are separate and different lights. But, after deep thinking and research, when the concepts of a true mu’min reach the height of the meanings of these verses, then, all at once, he comes to know that they are one. The night of doubt and uncertainty about the unity of lights then disappears and the day of perfect certainty about their unity dawns. That is to say, after attaining ma’rifat, the true mu’min comes to know that the light of the moon and the stars of the world of religion, is in reality, the same light of the sun of the verse of misbah, i.e. the light of God.

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The Recognition of the Imam – Part 2 Introduction Saturday, Jul 3 2010

Introduction

External light an example or symbol of the internal spiritual light.
In the name of Allah, the Beneficent, the Merciful! When it is universally accepted by the select and the common people that, the material light or the light of the external (material) world is an example (mithal) of the light of the internal (spiritual) world, we should first describe some characteristics of the material or external light, so that those who walk on the true path, may recognise the meaning (mamthul) of it by reflecting on the example.

Source of material light is, in reality, only one
Thus it is known to everyone that in this world, the source of material light is, in reality, only one, which is the sun. The other sources of light, such as the moon, stars, and all the other sources of light, are only the product of the sun. Therefore, it is impossible for anything in this world to be a source of the material light or heat, without being sustained by the various powers of the sun. Additionally, the sun, in reality, is the Divine workshop, through whose creative action, the worlds of stars and planets of this huge universe come into being. Thus whatever exists materially in each of them, is due to the sun.

Therefore also in the world of religion , the spiritual light only one
Similarly, in the world of religion and the realm of reality, the spiritual light, from pre-eternity, is only one, through which all the Divine attributes continue to become manifest and everything of the spiritual world comes into existence. For instance, it is this light through which the holy command of God is continuously issued; it is this light through which the Divine guidance is given continuously; it is this light, one of whose special forms, is intelligence and understanding and knowledge and wisdom; it is this light whose name is the eye of the heart or the inner eye; it is this light in which are hidden the secrets of the Divine marvels and wonders and signs of realities and gnosis; it is this light which is the source and fountainhead of miracles, it is this light which is called the Soul of souls and the perfect Intellect, or the Pedestal and the Throne; it is this light which is called the luminous Book and luminous ta’wil; it is this light which is called the higher world and the real Paradise; it is this light in which everything exists and everything is encompassed. In short, it is this spiritual light, which is the absolute light and it is everything.

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The Recognition of the Imam -The Qur’anic Wisdom Part 12 Sunday, Jun 13 2010

Light of Imamat is the Speaking Book of God

In the verse (46:12) God says: “And before it there was the Book of Musa, a guide (Imam) and a mercy (for the people); and this is a Book confirming (it) in the Arabic language, that it may warn those who do wrong and bring good tidings to the doers of good”.

It should be known to the true mu’mins that it was the holy and blessed light of Mawlana Harun which was the real Book of Hazrat Musa. Since the heavenly Book, in the state of wahy (revelation), is a living light, in this sense it was a guide (Imam) and a mercy for the people and how the Holy spirit or light of the exalted Imam, can be a Book, has already been discussed in this booklet.

When studying the Isma’ili literature on ta’wil, time and again you will find that in the language of ta’wil, the Book stands for the Imam or the Asas. Thus the Asas of every Natiq is his luminous Book. Thus by the Book of Hazrat Musa is meant Hazrat Mawlana Harun, whose blessed light was called the Torah.

Contrary to this explanation, if we accept that before the Qur’an, the external Torah, (with the interpolations made in it by the Jews) was a guide and a mercy for the people, it would be tantamount to saying that there was the happiness, guidance and mercy of God even in the interpolations which the Jews had made in the Book. But this is not true. For the Book (Torah) in the verses of which, the people have made interpolations, cannot be an Imam and a mercy for the people, nor does the Qur’an confirm it.

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The Recognition of the Imam -The Qur’anic Wisdom Part 11 Sunday, Jun 13 2010

Everything is Encompassed in the Light of Imamat

In the verse (36:12) God says: “Lo! We it is Who bring the dead to life. We record that which they send before (them) and their traces. And all things (in the form of spirit and knowledge) We have encompassed in the manifest Imam”.

The ta’wil of this verse is that to be revived in the spirit of knowledge and wisdom from the death of ignorance and to enjoy the bounties of this world and the next is possible only when someone attains the recognition of the Imam of the time. For in this verse, God has mentioned first the bringing of the dead to life and then the deeds which are sent to the next world and the traces in this world and then has said that all these are gathered in the blessed personality of the manifest Imam. Thus it is clear how the dead come to life and how benefit can be obtained from the deeds for the next world and the traces left in this world, all these can be observed in the light of the recognition of the manifest Imam.

Imam-i mubin means the manifest Imam and the speaking Imam. That is the ever-living and the ever-present Imam, whose holy light, in the form of the Universal Intellect and the Universal Soul, has encompassed both the worlds within itself. In both the worlds there is everything and nothing is outside of them.

In the sense of mubin, the Imam is manifest and speaking in two forms, corporeal and luminous. That is to say that he is manifest both in the human form and in the luminous form. Similarly, he speaks in both the physical hudud as well as in the spiritual hudud.

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The Recognition of the Imam -The Qur’anic Wisdom Part 10 Sunday, Jun 13 2010

Meaning of Patience and Certitude of the Imam

In the verse (32:24) God says: “And We made from among them Imams who guide according to Our command and they had certainty about Our signs (spiritual miracles)”.

The explanation of this verse is that God made the Imams from among the Prophets, who adopted patience in physical and spiritual trials. The external trials which the Prophets and Imams undergo are known to all, but very few are aware of the internal trials with which they are tested. It should be known that the internal trials are purely spiritual, which are full of knowledge, wisdom, rectitude and guidance. Through these trials, the son of the Imam ascends the ranks of hudud-i din one by one, until he attains the rank of Imamat.

This verse also shows that the true Imam guides the people according to the command of God. This means that whatever guidance the Imam gives to the people, is in reality from God and thus the command of God continues in this world.

It should be known that only the guidance which is according to the command of God is the right guidance. It is this guidance which leads to the ultimate destination and has the correct answer to every difficult question and the sure solutions of the problems created by time and place.

As for the certainty of the Imams, it should be known that there is a great difference between believing in the signs of God and having certainty about them. For, belief is both common and special, but certainty is only special. Thus in the above verse to say that the pure Imams have certainty about the signs of God indicates that all the wisdoms and realities of the certainty of knowledge, the certainty of vision and the certainty of truth are manifest and evident to them and there is no sign of God which is hidden from them.

All these matters are related to the recognition of the Imam, that is to say that they are useful only to those who believe in the doctrine of Imamat and have reached one or the other of the degrees of the recognition of Imam.

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The Recognition of the Imam -The Qur’anic Wisdom Part 9 Sunday, Jun 13 2010

The Imam is the Source of Guidance

In the verse (28:41) God says: “And We made them the Imams who invite unto the fire and on the Day of Resurrection they will not be helped”.

This verse reveals the wisdom that Pharoah and Haman and other disbelieving leaders were such that they used to invite and lead the people into the hell-fire. This clearly shows that even disobedience, deviation and disbelief, although they are easy, are not possible without a chief or a leader. If this is so, then how can obedience, guidance and faith be possible without a guide or an Imam?

Further it should be known that, if it is necessary for the Divine law that there should always be a person among the people to mislead and show them the path of hell, then in contrast to this, it is more necessary that there should always be a person in the world who is able to guide the people on the straight path amd make them enter Paradise. And such a person is only the Imam of the time.

When God makes a person the head of disbelief, then He does not make him a head merely in name, without means, rather, He gives him the external and material means of pomp and show, variety of riches and the formal knowledge and skill, only then can he succeed in leading the people astray from the true path and make them walk on the path of hell. As the Holy Qur’an says: “And Musa said: Our Lord! Lo! Thou hast given Pharoah and his chiefs splendour and riches in the life of the world, Our Lord! that they may lead men astray from Thy way” (10:88). If this is the case, then it is also necessary for God to give some kind of riches to the head of faith, namely, the Imam, so that he may be able to guide the people. For by nature, people do not pay attention to someone who has nothing at all. Thus God has given the true Imam the spiritual wealth and kingdom which are in the form of knowledge and wisdom, due to which the people of intellect and wisdom turn towards him.

Among the wisdoms of the above verse, it is also said that on the Day of Resurrection, namely, in the cycle of spirituality, the chiefs of disbelief will not be helped. This shows that contrary to them, the heads of belief, the Imams, will be helped. That is to say victory, succour and predominance will be granted to the holy Imams and their followers.

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The Recognition of the Imam -The Qur’anic Wisdom Part 8.2 Monday, Jun 7 2010

Status of the Spiritual Children of the Imam

Question: If a non-Muslim accepts Islam and becomes a follower of the true Imam, how can he be the spiritual child of the Imam while his soul is formed by the non-Islamic teachings?

Answer 1: He can be the spiritual child of the Imam just as Salman-i Farsi had become the spiritual child of the Prophet or the Imam, although in the beginning he was a fire-worshipper.

Answer 2: If a pool is filled with dirty and impure water, it can easily be cleaned by causing pure water from a stream to flow into it for some time. The fresh and pure water will force the dirty water to flow out through the outlet of the pool and then there will remain only the pure water in it.

Answer 3: It has already been said that the souls are also transferred to the relations and aliens through the spiritual waves of imagination, attention, love, teaching, benediction etc. In this process, just as the pure water takes the place of the dirty water in the pool, in the same way, the pure souls expel the impure souls and take their place.

Answer 4: It is quite well known that every ordinary human being has three souls and the Perfect Man has four. Nonetheless, the collective particles of these three or four souls are innumerable and except for God, nobody can count them. Among these particles, one particle works at the centre of the “I” of the human being and the rest do the work of the organs to which they are related. But every particle yearns to control the centre. Thus as a result of dhikr-u’ibadat they get a chance to control the centre. That is to say, when as a result of dhikr-u’ibadat, the central particle of the soul dissolves in the light of God, the one closest to the centre takes control of it and this process continues. This process, according to the Sufis, is called the dissolving (tahlil) of the soul or the purification of the soul.

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The Recognition of the Imam -The Qur’anic Wisdom Part 8.1 Monday, Jun 7 2010

Status of the Spiritual Children of the Imam

In the verse (28:5) the word Imam, in the plural form, is mentioned in this way: “And We desired to show favour unto those who were deemed weak in the earth, and to make them Imams (of the people) and to make them the inheritors (of the earth)”.

This verse, exoterically, is about Hazrat Musa, Hazrat Harun and their obedient mu’mins, but esoterically it is about all true Imams and all their spiritual children. The gist of this verse is that, in this world, the exalted Imam and his followers are deemed weak, are oppressed and attempts are made to efface them from the face of the earth. But God foils the malicious plans of the disbelievers and bestows His favours on the Imam and his true followers, provides opportunities for the tree of Imamat to flourish, makes the Imam and his spiritual children the inheritors of the external and internal wealth and kingdom and grants them both the religious and worldly leadership.

By reflecting on this verse, you will come to know that it has included the true mu’mins, i.e. the spiritual children of the Imam, in the rank of Imamat and there is no doubt about it. First, when a victorious nation chooses its leader, then the leadership belongs to the whole nation. In other words, the entire nation is the leader. Secondly, if a person succeeds to become a king, then in this success are also included his relatives and friends. Thirdly, if a father is a king then the son is also going to be a king or he is going to hold an important office, provided he is worthy and obedient.

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The Recognition of the Imam -The Qur’anic Wisdom Part 7.2 Wednesday, Jun 2 2010

The Imam of the Righteous

Further it is also said in the Qur’an: “And when thy Lord brought forth from the children of Adam, from their loins their dhurriyyat (particles of soul)” (7:172). This verse shows that in the souls which were brought forth from the loins of the children of Adam were included the souls of the people of the entire world. For, the purpose for which the sleeping souls were awakened from the sleep of negligence on that occasion, was not related only to some, but to all of them. In any case, the gist of the above-mentioned three verses is that dhurriyyat is the name of those innumerable souls which exist in the human blood and cells in a dormant state. From these souls only a few appear in the form of children according to the law of nature through procreation and the rest are transferred to relatives and aliens through the spiritual waves of imagination, attention, love and benediction etc. These points are also found in the above-mentioned prayer of the Imams, that according to them, the joy of eyes (i.e. children) is possible in two forms: the physical and the spiritual. Thus in “from our wives (min azwajina)” are mentioned sons, grandsons, great grandsons and the future generations, but in “from our dhurriyyat (min dhurriyyatina)” are mentioned not the physical children, but the spiritual children. And this is the reason that, in the prayer which is made for this kind of joy of the eyes (i.e. children), the physical wives of the Imam are not included.

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