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ISSUES
CONCERNING THE DIVINE ESSENCE,
UNITY AND ACTS
In
the Name of God, the Merciful,
the Compassionate.
But
His command when He wills
a thing, is only to say to
it ‘Be!’ and it is. So
glory be to Him in Whose
hand is the dominion of
all things, and to Him you
are being brought back.
(36:82-3)
First
issue
You
say that among the Quranic
truths are these: Despite
the universality of His
acts, the Divine Being,
God, is One. The Divine
Person is One, yet the
functions of His
Lordship-sustaining,
upbringing,
administering-are
universal and unassisted.
He is One, yet His
disposals are
all-embracing and
unshared. He is free of
being contained in space,
yet He is present
everywhere; despite His
infinite transcendence, He
is close to all beings. He
is One, yet He is dominant
over everything at the
same time. You say so but
the Quran is wise, and
that which is wise does
not impose on the reason
what is unreasonable.
Reason sees an apparent
contradiction between
these ‘truths.’ I
would like an explanation
of them which will compel
the reason to submit.
The
Divine Name of The Light
solves many difficulties
with respect to the Divine
Essence and acts.
Since
you would like to be convinced,
I say, relying on the
enlightenment of the Quran:
The Divine Name of Light has
solved many of my difficulties.
God willing, it will solve this
one, too. Choosing the way to
explain such subtle truths by
means of comparison, I will
explain this truth by way of
comparison:
A
single being may gain
universality by means of various
mirrors
A
single being may gain
universality by means of various
mirrors; while being in reality
a single individual, he may
become like a universal with
general functions. For example,
the sun is a single individual,
yet by means of transparent
objects, it becomes such a
universal that it fills the
earth with its reflections and
images. It even has as many
manifestations as drops of water
and shining objects. Although
the sun’s heat, light and the
seven colors in its light each
encompass the things which
confront them, each transparent
thing contains the sun’s heat,
and its light and seven colors,
together with its image, and
becomes a throne for it. This
means that on account of
unity-being manifested in all
the objects with all its
attributes-the sun encompasses
all the things which confront
it. While on account of
oneness-being manifested in a
single object with all or many
of its attributes at the same
time-the sun is present in each
thing with many of its
attributes.
How
things manifest or reflect
themselves
We
have passed from comparison to
discussion of a thing’s
presence somewhere through some
sort of manifestation of its
being. Out of the many types of
possible manifestation, I will
point out only three which will
be a means to understanding this
phenomenon:
There is reflection of
dense, material objects.
Such reflections are
other than the thing
reflected, they are not
of the same identity as
it. They are also
lifeless, having no
quality other than their
lifeless appearance. For
example, if you enter a
store full of mirrors,
you will become
thousands, but only the
one living Said is Said.
The others are dead,
having no
characteristics of life.
There is reflection of
material, light-giving
objects. Such
reflections are neither
identical with the
original nor other than
it. They are not of the
same nature as the
original but they have
most of its features,
and may be considered as
living. For example, the
sun is reflected in
countless objects. In
each of these
reflections is present
either the sun’s heat
or its light, together
with the seven colors in
light. If the sun were a
conscious being, with
its heat as its power,
its light its knowledge
and its seven colors its
seven attributes, then
the single sun would be
present in all objects
at the same moment. It
would be able to rule
over or make contact
with each freely, one
without hindering the
other. It would also be
able to meet with all of
us by means of our
mirrors. While we are
distant from it, it
would be nearer to us
than ourselves.
There is reflection of
the pure spirits that
were created from light
and have been able to
preserve their original
purity. Such reflections
are both living and
identifiable with the
original. However, since
such spirits or pure
spirit beings reflect or
manifest themselves
according to the
capacity of the
receptive object or the
mirror, the reflections
cannot be wholly of the
same nature as the
original. For example,
at the moment the
Archangel Gabriel, upon
him be peace, was in the
presence of the Prophet
in the form of Dihya, a
Companion, he was at the
same moment prostrating
with his magnificent
wings in the Divine
Presence before God’s
Most Exalted Throne.
Again at the same moment
he was present in
innumerable other
places, relaying the
Divine Commands. Any one
duty that he performs is
not an obstacle to
another. It is just in
the same way that the
Prophet Muhammad, upon
him be peace and
blessings, whose essence
is light and whose
identity is of light, in
this world hears all the
blessings called upon
him at the same moment
by all his community. On
the Day of Judgment he
will meet with all the
purified at the same
time. In fact, some of
the saints who have
acquired a high degree
of purity and refinement
and are called ‘substitutes’
(abdal) are observed in
many places at the same
time, and the same
person is seen to be
performing numerous
different acts at the
same time. Indeed, just
as things like glass and
water act as mirrors to
material objects, so
too, the air and ether,
and certain beings of
the world of ideas or
immaterial forms, are
like mirrors to spirit
beings. They become like
a means of
transportation with the
speed of lightning and
imagination, by which
spirit beings travel in
those pure realms and
refined abodes. They go
through thousands of
places at the same time.
Helpless
subjugated objects like the
sun, and creatures like
spirit beings restricted by
matter, can both be present
in numerous places at the
same moment simply by virtue
of being either light-giving
creatures or created of
light
Thus,
helpless and subjugated objects
like the sun, and creatures like
spirit beings restricted by
matter, can both be present in
numerous places at the same
moment simply by virtue of being
either light-giving creatures or
created of light. Despite being
particulars bounded by certain
conditions, they become like
absolute universals. With a
limited power of choice they can
do many things at the same time.
As for the Most Holy Being, He
is absolutely transcendent and
free of matter, and exalted
above and exempt from any
restriction and from the
darkness of density and
compactness. All the lights in
the universe and all the
luminous beings-whether from
among light-giving ones or those
created of light-are but a dense
shadow of the sacred lights of
His Names. All existence and all
life and the world of spirits
and the world of ideas or
immaterial forms, are but a
semi-transparent mirror of His
Beauty. Also, His attributes are
all-embracing and His essential
‘functional’ qualities are
universal. Now, what thing may
escape or remain concealed from
His manifestation with all His
Attributes including
particularly His universal Will,
absolute Power, and
all-encompassing Knowledge? What
affair could be difficult for
Him? What individual could be
distant from Him? What person
can draw close to Him without
acquiring universality?
The
All-Majestic One of Grace,
the All-Gracious One of
Perfection, is infinitely
near to you, while you are
infinitely distant from Him
Indeed,
although through its
unrestricted light and
immaterial reflection, the sun
is nearer to you than the pupil
of your eye, because of your
being bounded by certain
conditions, you are very distant
from it. In order to draw near
to it, you have to transcend
numerous restrictions and
acquire many universal
attributes. Simply, you have, in
effect, to acquire an identity
unaffected by heat and a form
capable of receiving all the
manifestations of the sun or of
living in its vicinity. Only
then may you be able, to a
degree, to directly approach the
sun in its essential identity,
and meet with it without veil.
In just the same way, the
All-Majestic One of Grace, the
All-Gracious One of Perfection,
is infinitely near to you, while
you are infinitely distant from
Him. If you have enough
intellectual and spiritual
capacity, try to see the points
in the comparison corresponding
to the reality.
Second
issue
‘His
command, when He wills a
thing, is to say to it ‘Be!,’
and it is’ and ‘It is
only one blast; then
behold, they will be all
arraigned before Us,’
show that things happen
instantaneously and merely
through a command. Verses
like ‘God’s handiwork,
Who has made everything
very well’ and ‘(He)
has created everything in
the best way’ point out
that the existence of
things is gradual through
a vast power on the basis
of knowledge, and a fine
art depending on wisdom.
How can they be
reconciled?
Relying
on the enlightenment of the Quran,
I say:
There is no
contradiction between
those two kinds of Quranic
expressions. Some things
happen instantaneously,
as in the original
creation, and some are
gradual, like the
repetition of the
original.
The infinitely perfect
order and firmness and
solidity, and extremely
delicate and fine
artistry and perfect
creation vis-à-vis the
ease, speed,
multiplicity, and
liberality which are
observed in the
universe, testify
decisively to the
existence of the truths
contained in these two
sorts of verses.
Therefore, it is useless
to make it a point of
discussion whether the
existence of things is
both gradual and
instantaneous. For this
reason, with an analogy
in the form of a
comparison, I will point
out why God does this
so.
For
example, a tailor, who
is a craftsman, makes
something with much
difficulty but
artistically and
skillfully, and then
cuts out a model for it.
After that, he can make
its likes quickly and
without difficulty.
Sometimes, even, it
becomes so easy that it
is as though made
through a command, and
acquires so perfect an
order, like a clock,
that it is brought about
as though by the command
of a single touch.
In
just the same way, The
All-Wise Maker, the
All-Knowing Designer,
destined for everything,
particular and
universal, the whole and
the parts, a certain
measure and proportion
like a model. So, look!
Making each century a
model, the Eternal
Designer clothes it with
a new world bejeweled
with the miracles of His
Power. Making each year
a measure, He ‘sews’
a new system
artistically fastened
with the wonders of His
Mercy according to it.
Finally, making each day
a line, He inscribes on
it recruited and renewed
creatures adorned with
the subtleties of His
Wisdom. Furthermore,
just as that Absolutely
Powerful One makes each
century, each year, and
each day a model, so
too, He makes the earth,
each mountain and plain,
each garden and orchard,
and each tree a model,
continuously setting up
new systems on the earth
and creating new worlds.
Removing a world, He
replaces it with a new,
perfect one. Season
after season He displays
the miracles of His
Power and gifts of His
Mercy in all gardens and
orchards, where He
inscribes a new
wisdom-displaying ‘book,’
and sets up a fresh
kitchen of His mercy. He
clothes each in an
ever-renewed garment
full of art. Every
spring He dresses all
trees in raiment of
brocade and adorns them
with fresh jewels like
pearls. He fills their
hands with the star-like
gifts of His Mercy.
Thus,
the One Who does these
things with infinitely
fine art and perfect
order and varies with
innumerable instances of
wisdom and favor, and
with perfection of power
and art, the moving
worlds following one
another along the string
of time, is, certainly,
infinitely Powerful and
Wise, All-Seeing and
All-Knowing. Chance
cannot interfere in His
acts. By declaring, ‘His
command, when He wills a
thing, is only to say to
it ‘Be!,’ and it is,
and the affair of the
Hour is as a twinkling
of the eye, or nearer,’
the All-Majestic Being
proclaims the perfection
of His Power, and He
proclaims that in
relation to His Power
the destruction of the
universe and the raising
of the dead are most
easy and free of
trouble. His command of
creation consists in
Power and Will, and all
things are absolutely
subjugated and obedient
to His command, and He
creates without any
physical contact and
gradual operation. In
order to express the
absolute ease in His
creation, He declares in
the Quran of
Miraculous Explanation
that He does every work
of His with a mere
command.
To
conclude:
Some
verses proclaim the extremely
fine artistry and infinite
perfection of wisdom in beings,
especially at the start of their
creation, while other verses
describe the extreme facility
and speed and infinite obedience
and lack of difficulty,
especially in repeating and
renewing the created beings.
Third
issue
You
say that verses like ‘In
His hand is the dominion
of everything’ and ‘There
is not a moving creature,
but He has grasp of it by
the forelock’ and ‘We
are nearer to him than the
jugular vein’ show that
God is infinitely near to
us. The verses, ‘To Him
you are being brought back’
and ‘The angels and the
spirit ascend to Him in a
day the measure of which
is fifty thousand years’
and the hadith which says,
‘God Almighty is beyond
seventy thousand veils,’
and the truths such as
those contained in the
Prophet’s Ascension,
point out that we are
infinitely distant from
Him. I would like an
explanation which will
shed light on this
profound mystery.
Listen
to the following:
At the end of the First
Issue, I said: The sun
is, through its
unrestricted light and
immaterial reflection,
nearer to you than the
pupil of your eye, which
is the window of your
spirit and its mirror.
But because of your
being bounded by certain
conditions and
imprisoned within the
walls of matter, you are
extremely distant from
it. You can make contact
with it only through
some of its reflections
and shadows. You can
meet with it through
some sort of its
particular
manifestations, and draw
close to its colors
which may be regarded as
its attributes of some
kind, and to its rays
and images which may be
considered as a grouping
of its names. If you
seek to approach and
meet with the sun
itself, you must
transcend numerous
restrictions and acquire
many universal
attributes. Simply, in
spiritual transcendence,
only after growing to
the size of the earth,
expanding in spirit like
the air, rising as far
as the moon and directly
confronting the sun as
the full-moon does, only
then could you claim to
meet with the sun in
person without the veil
and to draw near to it
to some degree.
In
just the some way, the
All-Majestic One of
Perfection, the
Peerlessly Beautiful
One, the Necessarily
Existent One, the
Creator of All Things,
the Eternal Sun, and the
Monarch with no
beginning and end, is
nearer to you than
yourself, and you are
infinitely distant from
Him. If you have enough
capacity, try to see the
fine points in the
comparison corresponding
to the reality.
·
For example, among many
titles of a king, ‘Commander’
has a manifestation in
many ranks or offices,
one under or over the
other. It manifests
itself in offices high
and low in rank, from
the highest office of
Commander-in-Chief, to
those of Field Marshall
and General, then those
of Captain and Corporal.
In his military duties,
a private soldier admits
a corporal as his
superior or commander,
and through the
manifestation of that
corporal in this lowest
rank of command, he is
in touch with one
connected to the
Commander-in-Chief. If
he wishes to be in
direct touch with the
Commander-in-Chief in
his proper person and
function in the army, he
will have to rise from
being corporal to the
high rank of
Field-Marshal or General
of some military force.
This means that the king
is extremely close to
the soldier through his
name, rule, law and
knowledge, his telephone
and regulations, and if
he is purified
spiritually enough, he
may be overseeing every
soldier at the same
moment without being
seen. Nothing can be an
obstacle or obstruction
to him. Whereas, the
soldier is extremely
distant from the king.
Many ranks block his
way, and many veils
intervene between them.
However, it sometimes
happens that the king,
contrary to his
practice, admits a
private to his presence
out of his compassion,
and favors him with his
grace.1
In
almost the same way-God’s
is the highest
comparison- the
All-Majestic One, the
Lord of the command ‘Be!,’
and it is, for Whom the
suns and other stars are
like soldiers, is nearer
to all things than
themselves, while all
things are infinitely
distant from Him. If one
wishes to enter His
Presence of Grandeur
without veil, one will
have to pass through
seventy thousand veils
of darkness and light,
that is, material and
physical veils and the
veils of the Divine
Names and Attributes. He
will have to transcend
thousands of particular
and universal degrees of
manifestation of each
Name and rise through
the most elevated levels
of His Attributes. He
will have to ascend as
high as His Greatest
Throne, which is favored
with the manifestation
of His Greatest Name, or
the most universal
manifestation of His
Names. If one is not
favored with Divine
attraction-God’s
direct attracting one to
Himself-he will have to
strive and journey
spiritually for
thousands of years.
For
example, if you want to
draw near to Him through
His Name of Creator, you
have to make a
connection with Him
first on account of His
being your creator. Then
you have to make a
connection on account of
His being the Creator
of, in turn, all human
beings, all living
creatures, and all
beings. Otherwise, you
will remain in shadow
and only find a
particular
manifestation.
1.
Because of his
relative impotence,
the king in the
comparison places
intermediaries like
Field-Marshal and
General in the
execution of his
command. But the
Absolutely Powerful
One, in Whose hand is
the dominion of all
things, is absolutely
independent of any
intermediaries, and
has no need for them
at all.
Intermediaries-like
angels and natural
causes-are only an
appearance, a veil to
His Dignity and
Grandeur. They are
heralds and observers
of the sovereignty of
His Lordship-being the
Sustainer, Upbringer
and Administrator-in
worship, amazement,
helplessness and want.
They are not His
assistants, and cannot
be partners in the
sovereignty of His
Lordship.
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