A perfect man is but through the absolute Guardianship of Allah
When one reaches to the complete annihilation state, and he achieves attributes, nouns and actions through his annihilation, it is when he has achieved and completed his four travelling. The first course is ‘Travelling from the creatures to the Right’ that is, from man to Allah, and ‘Journey to the Right with Right’, in the name and attributes with the Right, and ‘Journey from the Right to the creatures with the Right’ – from the Right with the Right towards the creatures, and ‘Journeying to the creatures with Right’, to be with the Blissful and Exalted within the creatures; then he becomes a perfect man. He achieves the absolute perfection, and all Allah’s given Attributes begin to prove actives in him and he becomes the full mirror of the Attributes and the beauties of the Holiness Creator.
His Guardianship becomes perfect, in other words, he becomes the absolute Guardian to the Divine Guardianship. Then, with all existing, he deals with the Guardianship of the Holiness Allah, and his dominion upon everything is with the permission of Him; because it is the necessity of the passion of the absolute Guardianship.
Therefore, the absolute Guardianship of the Holiness Creator is nothing else but this, and it is why Allah, the Exalted, states:
لَقَدْ خَلَقنَا الْإنْسَانَ فِى أحْسَنِ تَقْوِيم.
‘… certainly We created man in the fairest image, (Qur’an: 95/4).’
This ‘the fairest image’ is the very competence of his according to his creation to ascend to the highest position possible, and attaining the eternal life from Allah, and his certainty of the Names and the Attributes of Allah, the Honourable and Exalted.
And, on this base, Allah states:
وَ عَلَّمَ آدَمَ الْأسْمَاءَ كُلَّهَا.
‘… and He taught Adam the names – all of them, (Qur’an: 2/32).’
And this is the meaning of the Divine Caliphate; and also the interpretation of the noble narrative that has been related by the Messenger of Allah, Bless be to Him and his Descendants, that:
خَلَقَ اللَهُ آدَمَ عَلَى صُورَتِه.[4]
‘Allah created Adam after His Feature.’
And the position and the status of man is due to his [good and high] degree. The Holiness Imam Ja‘far bin Muhammad as- Sādiq, Upon Him be Peace, has stated:
إنَّ الصُّورَة الْإنْسَانِيَّة هِىَ أَكْبَرُ حُجَّة اللَهِ عَلَى خَلْقِهِ؛ وَ هِىَ الْكِتَابُ الَّذى كَتَبَهُ بِيَدِهِ؛ وَ هِىَ الْهَيْكَلُ الَّذِى بَنَاهُ بِحِكْمَتِهِ؛ وَ هِىَ مَجْمُوعُ صُورَة الْعَالَمِينَ؛ وَ هِىَ الْمُخْتَصَرُ مِنَ الْعُلُومِ فِى اللَّوْحِ الْمَحْفُوظِ؛ وَ هِىَ الشَّاهِدُ عَلَى كُلِّ غَائِبٍ؛ وَ هِىَ الْحُجَّة عَلَى كُلِّ جَاحِدٍ وَ هِىَ الطَّريقُ الْمُسْتَقِيمُ إلَى كُلِّ خَيْرٍ؛ وَ هِىَ الصِّراطُ الْمَمْدُودُ بَيْنَ الْجَنَّة وَ النّار. [5]
‘Indeed the human feature is the best proof of Allah among all His proofs, he is as the book Allah has written with His own hands, and he is body that Allah has created through His wisdom. He represents the whole Divine features, and he is a brief part of the existing knowledge in the Preserved Tablet. He is a witness to every secret and he the proof Allah upon any abnegator, and he is the straight path to any good path; and he is the Path and Narrow Bridge that has been stretched between the Hell and Paradise.’
And also it was upon this base that Man became the ‘Worshipping Object’ for the angels and his position and state improved.[6] He reached the thinnest and the closest veil that only the nearest creatures as the Holy Spirit and the greatest Angels are. That is why the fact and essence of ‘Man’ is his spirit extracted from the main Spirit: otherwise, the spirit simply by the name cannot be the fact of man. [7]
Sayyid Heidar Aamoli says: ‘He who owns this position is the chief reference, the Initiator, and Infinitive and the Principal origin.’
He is the Initiator and to Him is ending destiny, as it is sorted out as an example:
[8] ‘لَيْسَ وَرَاءَ عُبَّادَانَ قَرْيَة’
there is no dwelling beyond that village! And all knowledge and actions refer to Him, and all stages and degrees end to Him – either the owner of this position is the Messenger, the Guardian or the inheritor or the apostle.
And the main part of this prophet-hood is the absolute Guardianship, and the absolute Guardianship includes receiving all theses perfections, in the beginning inwardly and then preserving it until the end. As the statement of the Commander of the believers, Upon Him be Peace, who says:
كُنْتُ وَلِيّاً وَ آدَمُ بَيْنَ الْماءِ وَ الطِّين.
‘I was already a Guardian while still Adam was in the state of water and clay!’ And similar to the statement of the Messenger of Allah, Bless be to Him and his Descendants:
أنَا وَ عَلِىٌّ مِنْ نُورٍ وَاحِدٍ.
‘Ali and I are [created] from a unique light.’
And like another statement of the Messenger of Allah:
خَلَقَ اللَهُ روُحِى وَ رُوحَ عَلِىِّ بْنِ أبيطالِبٍ قَبْلَ انْ يَخْلُقَ الْخَلْقَ بِألْفَىْ عَامٍ.
‘Allah created the soul of Ali bin Abī Tālib as well my soul two thousand years before creating the other creatures.’
And similar to another statement of his:
بُعَثَ عَلِىٌّ مَعَ كُلِّ نَبِىٍّ سِرّاً وَ مَعِى جَهْرا.
‘Ali is raised up in secret with all the messengers while with me openly.’
The absolute Guardianship of the Commander of the believers
And on this degree and stage occasion, the Commander of the believers, Upon Him be Peace, has stated in the ‘Sermon of al-Bayan’:
أنَا وَجْهُ اللَهِ؛ أنَا جَنْبُ اللَهِ؛ أنَا يَدُ اللَهِ؛ أنَا الْقَلَمُ الْأعْلَى؛ أنَا اللَّوْحُ الْمَحْفُوظُ؛ أنَا الْكِتَابُ الْمُبينُ؛ أنَا الْقُرْآنُ النَّاطِقُ؛ أنَا كَهيعص الم ذَلِكَ الْكِتَابُ؛ أنَا طَاءُ الطَّوَاسِيمِ؛ أنَا حَاءُ الْحَوامِيمِ؛ أنَا الْمُلَقَّبُ بِيَاسينِ؛ أنَا صَادُ الصَّافَّاتِ؛ أنَا سِينُ المُسَبِّحاتِ؛ أنَا النُّونُ وَ الْقَلَمِ؛ أنَا مَايِدَة الْكَرَمِ؛ أنَا خَلِيلُ جَبْرَئيلَ؛ أنَا صِفْوَة مِيكَائِيلَ؛ أنَا الْمُوْصُوفُ بِ (لا فتي): أنَا الْمَمْدُوحُ فِى «هَلْ أتَى»؛ أنَا النَّبَأُ الْعَظِيمُ؛ أنَا الصِّرَاطُ الْمُسْتَقِيمُ؛ أنَا الْأوَّلُ؛ أنَا الْآخِرُ؛ أنَا الظَّاهِرُ؛ أنَا الْبَاطِنُ؛ إلَى آخِرِه. [9]
‘I am the Feature of Allah, I am closer to Allah, I am the hand of Allah, I am the most exalted pen of Allah, I am the Preserved Tablet and I am the manifest Book. I am the Speaking Qur’an, I am the [secret letters of] ‘كهيعص’, I am the Phrase of ‘الم’. I am the initiate ‘طاءِ’ of the chapters that begin with ‘طس’; so am I the initiate ‘حاءِ’ of the chapters that begin with ‘حم’. I have been titled as ‘يس’, and I am the initiate ‘صاد’ of the chapters begin with. I am the letter ‘صافّات’ for the chapters that begin by praising Allah.[10] I am ‘نون و القلم’, I am the Generosity Table-cloth for Allah’s blessings and abundances. I am the friend of Gabriel; I am the very man about whom the Messenger of Allah has said behalf of Gabriel ‘لَا فَتَى’, ‘There is no genuine young man but Ali’. I am praised by the chapter ‘هَلْ أَتَى’; I am the great glad-tidings, I am the straight path; I am the first and so am I the last one – I am manifest and I am secret …
Be not surprised of these subjects, for the Holiness himself has stated them independently and in separate.
However, if that Holiness was the mere mirror, and the verse was right, then these actions would be the manifestation of the Holiness Himself reflecting through the mirror-being of that Holiness. In fact the doer of these actions is the Holiness Creator, so it cannot be considered improbable. When about the Monotheism the matter is only with the Holiness, the Right, then what is the difference between the small act of the Holiness, such as: lifting the Gate of Kheibar, and killing Amru bin Abdud and Marhab, and the Quraish in the battle of Kheibar, Ahzab and Badr; and between the great events, like: the Deluge of Noah, and sending the poisonous wind to the Aad’s folk and so on –either of them is the action of the Righful Creator, the Blessed and Exalted.
The explanation of Avicenna’s statement concerning the positions of the Gnostic to Allah
In “Isharat”, Abu Ali Sina says:
فَإذَا عَبَرَ الرِّيَاضَة إلَى النَّيْلِ، صَارَ سِرُّهُ مِرْآة مَجْلُوَّة مُحَاذِياً بِهَا شَطْرَ الْحَقِّ؛ وَ دَرَّتْ عَلَيْهِ اللَّذَّاتُ الْعُلَى؛ وَ فَرِحَ بِنَفْسِهِ لِمَا بِهَا مِنْ أثَرِ الْحَقِّ، وَ كَانَ لَهُ نَظَر إلَى الْحَقِّ وَ نَظَرٌ إلَى نَفْسِهِ وَ كَانَ بَعْدُ مَتَرَدِّدا. [11]
’When a Gnostic finishes his mortification and attained his goal and desires, which is joining to the Holiness Creator, his head appears shiningly in front of the Rightful Holiness and Fact reflects in it. Since then, the pleasure of the Lofty world increases within his head and it issues everywhere, and he is always pleased feeling the effect of the Holiness with him.
At that state, he has two opinions: one opinion towards the Creator Who is the source of pleasure in him and everlasting blessing and another one is only the pleasures come to him – in that state: he is in dilemma between those two opinions.
Then, he states:
ثُمَّ إنَّهُ لَيَغِيبُ عَنْ نَفْسِهِ؛ فَيَلْحَظُ جَنَابَ الْقُدْسِ فَقَطُّ؛ وَ إنْ لَحِظَ نَفْسَهُ فَمِنْ حَيْثُ هِىَ لَاحِظَة؛ لَا مِنْ حَيْثُ هِىَ بِزِينَتِهَا؛ وَ هُنَاكَ يَحِقُّ الْوُصُول. [12]
This is the last stage of divine journey towards Allah; it is the state of reaching Him.
‘[After travelling that stage, the Gnostic] becomes unaware of himself, he loses himself, he only looks for the Holiness Right Creator and sees Him, that is because the soul always searches after the ideal, but not that he has received perfections from the right and is reflecting beauty around. At that stage and position to reach the fact takes place.’
And after that, he says:
الْعِرْفَانُ مُبْتَدِىءٌ مِنْ تَفْرِيقٍ وَ نَفْضٍ وَ تَرْكٍ وَ رَفْضٍ مُمْعِنٌ فِى جَمْعٍ هُوَ جَمْعُ صِفَاتِ الْحَقِّ؛ لِلذَّاتِ الْمُرِيدَة بِالصِّدْقِ مُنْتَهٍ إلَى الْوَاحِدِ؛ ثُمَّ وُقُوف. [13]
‘[For one, who is journeying towards Allah,] the Gnostic is prior to dispersion, shaking off, abandoning, rejecting. (Here, the dispersion stands for: a Gnostic must keep himself away from any causes that do not let one focus his attention to the Creator, and ‘shaking off’ means shaking off anything other than the Right from his soul so that not noticing them anymore. This is for the completion of the soul to care only the Right. ‘Abandoning’ means: completely forgetting anything except Allah; and finally ignoring all pleasures.
Then, he reaches the state of complete and all his attributes becomes the Attributes of Right, the same Right that has furnished his intention, an leads his towards the Monotheism – now, it is the right station to stop.
And Khajeh Nasir ad-Din Tousi, may Allah be pleased with, in the explanation of these subjects says: when Gnostic ignores the soul desires of his and joins the Right, he becomes able to see the abstract and everything in power; and he sees every knowledge for he has drowned within the Holiness Right – and he sees whatever comes from Him.
Every event and perfection is issued by Him and the blessings are from Him.
In this case, the Holiness Right becomes the eyes of the Gnostic he sees, and His ears that he hears with, his power that he does everything by, his knowledge that he knows and finally He becomes his being that keeps him alive.
At that time, the Gnostic is re-created and he receives the real Character of Allah; this is the meaning of what Sheikh means:
الْعِرْفَانُ مُمْعِنٌ فِى جَمِيعِ صِفَاتٍ هِىَ صِفَاتُ الْحَقِّ لِلذَّاتِ الْمُريدَة بِالصِّدْقِ..
The Gnostic goes too extreme within all attributes; it is of the right qualities to give self-honesty desiring to the rightfulness.
After that, the Gnostic sees by his inward eyes that is, this attribute as well the similar attributes which explain the large quantities, in general rule, drawn from the unique origin, that is, his substance knowledge is the very substance power of his, and it is the very decision of his, so are the other attributes.
And because there is no other substance being, therefore, there is neither contrary attributes to substance. There is no place for the attributes; they are all just one thing. As Allah, the Honourable and exalted has stated:
إنَّمَا اللَهُ إلهٌ وَاحِد.
‘It is certainly this that: Allah is only One.’
So He is only He, and there is nothing except Him; thus, this is the meaning of the word of Sheikh: ‘The ending part is only Allah,’ from that point there neither any explanation nor any explainer; neither is a pathfinder nor anyone on the path: and there is neither the Gnostic nor the aim getting it, it is but the station to stop. [14]
Abu Ali Sina's Utterance Concerning the Gnostics
And also Abu Ali Sina has mentioned it in ‘Namat Aashir’ from “Isharat” that:
وَ إذَا بَلَغَكَ أنَّ عَارِفاً حَدَّثَ عَنْ غَيْبٍ فَأصَابَ مُتَقَدِّماً بِبُشْرى أوْ نَذِيرٍ فَصَدِّقْ! وَ لَا يَتَعَسَّرَنَّ عَلَيْكَ الْايمَانُ بِه. [15]
‘When you are informed that a Gnostic said a thing of the mysterious, and his saying proved to be the truth –either prior to it he had given glad-tidings or warned you – do confirm him. Let believing him be not difficult for you!’
Then, he has said:
التَّجْرِبَة وَ الْقِيَاسُ مُتَطَابِقَانِ عَلَى أنَّ لِلنَّفْسِ الْإنْسَانِيَّة أنْ تَنَالَ مِنَ الْغَيْبِ نَيْلًا مَا فِى حَالَة الْمَنَامِ؛ فَلَا مَانِعَ مِنْ انْ يَقَعَ ذَلِكَ النَّيْلُ فِى حَالِ الْيَقَظَة؛ إلَّا مَا كَانَ إلَى زَوَالِهِ سَبِيلٌ؛ وَ لِارْتِفَاعِهِ إمْكَان. [16]
Both the experience and deduction bear witness that when a soul is asleep it can find a connection with the mysterious word and getting aware what behind the screen is. Therefore, it is not impossible for a soul to experience this connection in its wakefulness; but only for those things that there is a possibility to their declines which, in that case, there is no knowledge to the secrets.’
He continues similarly until he says:
وَ لَعَلَّكَ قَدْ تَبْلُغُكَ عَنِ الْعَارِفينَ أخْبَارٌ تَكَادُ تَأتِى بِقَلْبِ الْعَادَة فَتُبَادِرُ إلَى التَّكْذِيبِ؛ وَ ذَلِكَ مِثْلُ مَا يُقَالَ: إنَّ عَارِفاً اسْتَسْقَى لِلنَّاسِ فَسُقُوا؛ أوِ اسْتَشْفَى لَهُمْ فَشُفُوا؛ أوْ دَعَا عَلَيْهِمْ فَخُسِفَ بِهِمْ وَ زُلْزِلُوا؛ أوْ هَلَكُوا بِوَجْهٍ آخَرَ.
وَ دَعَا لَهُمْ، فَصُرِفَ عَنْهُمُ الْوَبَاءُ؛ وَ الْمَوَتَانُ؛ وَ السَّيْلُ؛ وَ الطُّوفَانُ، أوْ خَشَعَ لِبَعْضِهمْ سَبُعٌ، أوْ لَمْ يَنْفِرْ عَنْهُمْ طائِرٌ؛ أوْ مِثْلُ ذَلِكَ مِمَّا لا تُؤْخَذُ فِى طَرِيقِ الْمُمْتَنِعِ الصَّرِيحِ فَتَوَقَّفْ، وَ لَا تَعْجَلْ! فَإنَّ لِأَمْثَالِ هَذِهِ أسْبَاباً فِى أسْرَارِ الطَّبِيعَة. [17]
You may have received, through the Gnostics, some news that has related the most strange and extraordinary events that you would like to reject them on the spot. For example, you have been reported that: ‘A Gnostic person asked [Allah] for rain for the people, then it rained and the people quenched their thirst.’ Or you be informed: ‘He asked a healthy life, or cure for them and they all were cured; or he asked for something against their wills, he cursed them, and they perished consequently – or they died because of a serious earth-quake.’
Or, ‘he prayed for them and the cholera turned away from them, or a fatal disease fell upon their animals and he sent them back, or a flood and thunderstorm became gentle towards them, or some fierce animals turned to be meek, or their birds did not fly away to disappear and similar events that had not taken place yet.’
Thus, in this case, be patient! Try not rejecting it at first! Because, in the mysterious world, there are means to deal with them.
Then, he says:
إنَّ الْامُورَ الْغَريبَة تَنْبَعِثُ فِى عَالَمِ الطَّبِيعَة مِنْ مَبَادِى ثَلاثَة: أحَدُهَا الْهَيْئَة النَّفْسَانِيَّة الْمَذْكُورَة.
In the natural world of us, the strange affairs and events are found through three things: one of them is the very quality of the
Gnostic souls that we discussed about; and then he says:
وَ السِّحْرُ مِنْ قَبيلِ الْأوَّلِ؛ بَلِ الْمُعْجِزَاتُ وَ الْكَرَامَات. [18]
‘Practicing magic is but the miracles and generosities of the prophets and saints of Allah; it is similar to that soul quality.’
Mohiaddin Arabi, in the “Fosoh-al-Hekam” concerning the fact of man and his being the Caliph, he says:
فَهُوَ مِنَ الْعَالَمِ كَفَصِّ الْخَاتَمِ مِنَ الْخَاتَمِ الَّذِى هُوَ مَحَلُّ النَّقْشِ وَ الْعَلَامَة الَّتى بِهَا يَخْتِمُ الْمَلِكُ عَلَى خَزَائِنِهِ؛ وَ سَمَّاهُ خَلِيفَة مِنْ أجْلِ هَذَا: لِأَنَّهُ الْحَافِظُ خَلْقَهُ كَمَا يُخْفَظُ بِالْخَتْمِ الْخَزَائِنُ؛ فَمَا دَامَ خَتْمُ الْمَلِكِ عَلَيْهَا لَا يَجْسُرُ أحَدٌ عَلَى فَتْحِهَا إلَّا بِاذْنِهِ؛ فَاسْتَخْلَفَهُ فِى حِفْظِ الْعَالَمِ؛ فَلَا يَزَالُ الْعَالَمُ مَحْفُوظاً مَا دَام فيهِ هَذَا الْإنْسَانُ الْكَامِل. [19]
‘The relation of Adam to the world is similar to the bezel to the ring; the bezel that is the spot of the signs and marks that the kings sign their treasure houses with it. Now, that is why Allah has called man as His Caliph.
It is because man is the saver of the world of creation, similar to the signing that the treasures are saved.
Therefore, so far as the sign of the King is on the treasure-house, no one dares to open it – unless the King himself permits it. Thus Allah, Almighty, has chosen man as His Caliph to save the world, and the world is always in his disposal to protect it – so long as man is perfect in it.’
The explanation of Gheisary about the statement of ibn Arabi concerning a perfect man
Gheisari has said in this respect:
الْحَقُّ يَحْفَظُ خَلْقَهُ بِالْانْسَانِ الْكَامِلِ؛ عِنْدَ اسْتِتَارِهِ بِمَظَاهِرِ أسْمَائِهِ وَ صَفَاتِهِ عِزَّة؛ وَ كَانَ هُوَ الْحَافِظُ لَهَا قَبْلَ الْاسْتِتَارِ وَ الْاخْتِفاءِ وَ إظْهَارِ الْخَلْقَ.
فَحِفْظُ الْانْسَانِ لَهَا بالْخِلَافَة فَتُسَمَّى بِالْخَليفَة لِذَلِكَ؛ وَ حِفْظُهُ لِلْعَالَمِ عِبَارَة عَنْ إبْقاءِ صُوَرِ أنْوَاعِ الْمَوْجُودَاتِ عَلَى مَا خُلِقَتْ عَلَيْهَا الْمُوجِبِ لِإبْقَاءِ كَمَالاتِهَا وَ آثَارِهَا بِاسْتِمْدَادِهِ مِنَ الْحَقِّ التَّجَلِّياتِ الذَّاتِيَّة؛ وَ الرَّحْمَة الرَّحْمَانِيَّة وَ الرَّحِيمِيَّة بِالْأسْماءِ وَ الصِّفَاتِ التَّى هَذِهِ الْمَوجُودَاتُ صَارَتْ مَظَاهِرَهَا وَ مَحَلَّ اسْتِوَائِها.
إذِ الْحَقُّ انَّمَا يَتَجَلَّى لِمِرْآة قَلْبِ هَذَا الْكَامِلِ، فَيَنْعَكِسُ الْانْوارُ مِن قَلْبِهِ إلَى الْعَالَمِ؛ فَيَكُونُ بَاقِياً بِوُصُولِ ذَلِكَ الْفَيْضِ إلَيْهَا؛ فَمَا دَامَ هَذَا الْانْسانُ الْكامِلُ مَوْجُوداً فِى الْعَالَمِ، يَكُونُ مَحْفُوظاً بِوُجُودِهِ وَ تَصَرُّفِهِ فِى عَوَالِمِهِ الْعِلْويَّة وَ السِّفْلِيَّة.
فَلَا يَجْسُرُ أحَدٌ مِنْ حَقَايِقِ الْعَوَالِمِ وَ ارْواحِهَا عَلَى فَتْحِ الْخَزَائِنِ الْإلَهِيَّة وَ التَّصَرُّفِ فِيهَا إلَّا بِإذْنِ هَذَا الْكَامِلِ، لِأنَّهُ صَاحِبُ الْإسْمِ الْأعْظَمِ الَّذِى بِهِ يُرْبِى الْعَالَمَ كُلَّهُ.
فَلَا يَخْرُجُ مِنَ الْبَاطِنِ إلَى الظَّاهِرِ مَعْنىً مِنْ مَعَانِى الَّا بِحُكْمِهِ؛ وَ لَا يَدْخُلُ مِنَ الظَّاهِرِ فِى الْبَاطِنِ شَىْءٌ إلَّا بِأمْرِهِ، وَ إنْ كَانَ يَجْهَلُهُ عِنْدَ غَلَبَة الْبَشَرِيَّة عَلَيْه. [20]
‘The Right, Almighty, saves His creatures by a perfect human being; it is because He, due to His Honour, has kept Himself behind the screen of His Names and Attributes; while before putting Himself out of sight and presenting the world of creation, He Himself saved the world of the creatures.
Therefore, man saving the world of creation is because of his Caliphate that has become His deputy [in the earth] and has received the title of ‘Caliphate’. And the necessity of saving the creation is ‘keeping the shapes of the different kinds of beings as they are’, on the base that they have been created for – it requires that their perfections and effects receiving from the Right, Almighty, to remain untouched.
That searching for help which appears with the nature brightness, and the mercy of the Mercy-giving and the Right Merciful, with the names and the attributes that these beings have been their manifestation and have become their stable position, takes place.
As the Lofty Right manifests in the heart-mirror of this perfect man, therefore, the Divine Light begins reflecting from his heart to the world, then, because of receiving this blessing constantly, it remains with him forever.
According to this base, as far as this perfect human exists in this planet, the whole world, from the highest point to down, remains safer by his dominion.
Because of this fact, no one among the entire being: whether man, the facts of the world, the spirits wherever in or out of the planet has power to open the Divine Treasures or interfere it except with the permission of this Perfect Human; it is because he owns the Exalted Names of Allah with him and the whole universe develops by that.
As a result, not a single significance comes out from the inward world except with his command, and noting of the apparent disappears but only with his permission – even if he is unaware to that event because of the interference of the vast human world.’
He continues:
وَ قَدْ صَرَّحَ شَيْخُنَا (رضي الله عنه) فى كِتَابِ الْمِفْتَاحِ أنَّ مِنْ عَلَامَاتِ الْكَامِلِ أنْ يَقْدِرَ عَلَى الْإحْيَاءِ وَ الْإمَاتَة وَ أمْثَالِهِمَا. [21]
‘Our Sheikh has stipulated that the sign of a perfect human being is that to have the power of reviving a dead and sending one to death and so on.’
The explanation of Sheikh Abd-ul-Karim Jilli about a perfect man
And in the book of “A Perfect Man”, Sheikh Abdul-Karim Jilli says: ‘Let it be known that a perfect man is the exemplar of the Lofty Right, as we have been informed by the Messenger of Allah, Bless be to Him and his Descendants. He has stated: خَلَقَ اللهُ آدَمَ عَلَى صُورَة الرَّحَمَن ‘Allah has created Adam as the Visage of Ar-Rahman.’ And in a separate narrative he says: خَلَقَ اللهُ آدَمَ عَلَى صُورَتِه ‘He created Allah as His Own Visage.’
The main reason is that the Lofty Allah is: Aware, Powerful, Hearer, Seer and Speaker, and so is the aware living and … man that his identity is mixed with the Right, and so are his being, essence, the wholeness, and other attributes.
And there is another comparison between a perfect man and his Creator; it is his comparison with the Essence of the Right.
Know that, a perfect man is one who according to his nature, deserves to own the Nature Names and the Divine Attributes and keep them for himself, because it is he who is interpreted with these Attributes, and also he pointed at with these Names and Attributes.
And concerning to these points, there is no basis for an imperfect man.
Therefore, the example of a perfect man to Allah is the example of a mirror that one cannot see his face but only in it – otherwise, it is impossible for the Right to see his face but only in the mirror. Thus, a perfect man is His mirror, a perfect man is as a mirror to the Tight because: the Exalted Right has made it necessary for Him for seeing His Names and Attributed in a perfect man. And here is the statement Allah as He says:
انَّا عَرَضْنَا الْأمَانَة عَلَى السَّمَواتِ وَ الْأرْضِ وَ الْجِبَالِ فَأبَيْنَ أنْ يَحْمِلْنَهَا وَ أشْفَقْنَ مِنْهَا وَ حَمَلَهَا الْإنْسَانُ إنَّهُ كَانَ ظَلُوماً جَهُولا.
‘… We offered the [Divine] trust [and duty] to the heavens and the earth and to the mountains, but they refused to carry it, and shrank back from it. However, man accepted it [but had no sense of duty]; indeed he proved to be tyrant and ignorant, (Qur’an: 33/72).’
‘It means that man is oppressive to himself and he has been lowered down to that mean degree, and he is ignorant to his state and position, because he is as the trustee of Allah but he does not know that.’
And he says:
وَ لِلْانْسَانِ الْكَامِلِ تَمَكُّنٌ مِنْ مَنْعِ الْخَوَاطِرِ عَنْ نَفْسِهِ جَليلِهَا وَ دَقيقِها؛ ثُمَّ انَّ تَصَرُّفَهُ فِى الْأشْيَاءِ لَا عَنِ اتِّصَافٍ وَ لَا عَنْ آلَة وَ لَا عَنِ اسْمٍ وَ لَا عَنْ رَسْمٍ؛ بَلْ كَمَا يَتَصَرَّفُ أحَدُنَا فِى كَلَامِهِ وَ أكْلِهِ وَ شُرْبِه. [22]
‘A perfect man has such power that he can repel all big and small memories of his from his mind.
And his dominion over the things is not through an attribute or applying any means or by his fame and name. It is natural, similar to us in our daily routine activities like: eating, drinking and speaking which are normal to us.’
The statement of Hakim Sabzewari about a perfect man
Molla Hadi Sabzwari, may Allah have mercy upon him, has stated in his discussion concerning the Knowledge of the Lofty Creator’s dominion upon the things to be due to His illuminating Knowledge: Know that there are two positions here, one is the position of the large quantity in unity, that means, the highest degree of being with unity is the comprehensive of all beings; and all what is expected from the perfection is found there. And then he has added:
مِثَالُهُ الْانْسَانُ الْكَامِلُ بِالْفِعْلِ حَيْثُ إنَّهُ بِوَحْدَتِهِ جَامِعٌ لِكُلِّ مَا فِى الْوُجُودِ مِنَ الصُّوَرِ وَ الْمَعَانِى وَ الْأشْبَاحِ وَ الْارْوَاحِ؛ لَيْسَ مِنَ اللَهِ بِمُسْتَنْكَرِ أنْ يَجْمَعَ الْعَالَمَ فِى وَاحِدٍ؛ فَهُوَ بِحَيْثُ كَانَ الْكُلُّ مِنَ الدُّرَّة إلَى الذَّرَّة مَرآئى ذَاتِهِ كَما هُوَ مِرْاة الْحَقِّ وَ مَقَامُ الْوَحْدَة فِى الْكَثْرَة. [23]
‘This is an example for a perfect man whose perfection has changed into action; because with his unity he has become the full unity of those in the existing world, which includes: the features, meanings, ghosts and souls.
And it is not that the nasty trick of Allah gathering the entire world within a single being; therefore, a perfect man is in such a way that all being, from the smallest ones to the largest are all the mirrors of his demonstrations; as he is the mirror of Lofty Right and owns the quantity in his unity.
And also Sabzwari has stated:
‘The orbit goes round the axle of the heart,
The two worlds are the unique sign of a heart;
Any image that is written on the face of tablet,
Is the Right’s written in the book of the heart.’
And he has stated:
The stars are the shining lights in our hearts,
Our spirits are the whole sign of our hearts,
No, over heads of all the people on the earth
Nine firmaments are running together in peace.
Our fruits are the little kids who attend at schools
Their viewpoints are adapted by our learned hearts.
Though we, the shabbily dressed, are in this earth,
Hundreds similar to “Jam” men dwelling at our gates;
The spring of “Elias” is dehydrated of our spring
The Fire of “Tour” is a flame rising from our Censer!
Now you are keen to become chief to behead kith and kin
But position of a chief only for us is as ‘PUMKIN’.
He still goes on saying:
Say to that eager and piety-seller EUNUCH man
No man is in need of his goods in our sacred Land,
We are as toys within hand of the powerful planet,
Both: this and Next Planet are as an egg in our sight.
Moon receives light from sun, you know that O astute
Easy life finds who searches from our light stars.
Then he adds:
See, we are CHOSROES in our part leading our own faith,
That is of our wearing these paucity hats on heads;
You know that this planet and the moon are mysterious,
Though odd are they, leaders are they to show us our own way.
And also, at the margin of his “ASFAR-e-ARBA‘A”, the Sage Molla Sadra Shirazi, may Allah increase his reward, while discussing the utmost cause, he has said:
ثُمَّ إلَى عِبَادَة الْانْسَانِ وَ تَشَبُّهِهِ بِالْمَبْدَأ الْأعْلَى فِى الْعَلْمِ وَ الْعَمَلِ وَ إدْرَاكِهِ لِلْمَعْلُومَاتِ وَ تَجَرُّدِهِ عَنِ الْجِسْمَانِيَّاتِ؛ فَعِبَادَتُهُ أجَلُّ الْعِبَادَاتِ الْارْضِيَّة، وَ مَعْرِفَتُهُ أعْظَمُ الْمَعَارِفِ الْحَيَوَانِيَّة؛ وَ لَهُ فَضِيلَة النُّطْقِ وَ شَرَفُ الْقُدْرَة وَ كَمَالُ الْخِلْقَة. [24]
In his explanation, Molla Sadra has related man’s prayer as the earthly prayer and his knowledge to animal; because, as he says, what is the relation of man’s prayer with the prayer of those in the firmaments; those who never slumber, and they never feel lethargy when praying.
They constantly pray Allah and the slumber or fatigue never overtakes them. And what is the relation of man’s knowledge with the knowledge of the innocent angels, specially the closer of them, as it is said:
‘What is the compression between you and the friend?
For the initial Light has no business with the abject!’
However, in this kind of human, there is some attributes of manhood and that is why he is nobler than the angels –
‘Neither is it certain for the firmament nor is that obtainable for the angels whatever is in the mystery of the human.’
This kind of human being is the specified slave among the slaves of Allah; and those kinds of slaves are the choice parts, special Muhammad-an; those who been said about:
رُوحُ الْقُدُسِ فِى جِنَانِ الصَّاقُورَة، ذَاقَ مِنْ حَدَآئقِنَا الْباكُوَرة. [25]
Concerning their beloved Master has been said:
If Ahmad is wide open his own glorious wings to fly, Gabriel becomes unconscious by witnessing it.
The nature of this kind of creature is thus, as Sheikh Farid ad-Din At‘tar Nishabori, may his soul be blessed, has said:
‘O son, during the night and day, these seven firmaments are running for you; the prayer of the religious men are for you, and the hell and paradise are the reflection of your deeds!
The angels have praised you; all of them have drenched seeing by seeing your being.
Do not consider yourself so humble that no one is prior to you; your appearance is too little against your inward, but do not take yourself as being guilty. When the time comes for the whole thing to soar then, from you will born great creatures!
The secret for this saying is that a perfect man in his activities is under the control of the Greatest Names of Allah; they are Names of Glory and Kingdom which are lower than the Names of “All-glorious and the Holy”, however the Celestial Sphere is under the Everlasting and the Lofty Names of the Creator. Therefore, a man having the signs of these Names is alike his Creator.
Do you not consider that: the soul of the Celestial Sphere is noun governing genitive! Then, is the soul of this man the absolute soul!? Which has been freed from the bounds, the material body and all the worldly affairs – he has worn his sandals and ignored all being around him.
Although the closest angles are the absolute souls, they are not signed with the Purified Names.
However, these kinds of men have the power to soar the highest point; they are mere soaring wisdom who are not in need of bodies or any means for their soaring.
They are in such a way that as if they have undressed and thrown away their coverings and garments. They are standing at the beginning of the row. If they have any veil, it will also been removed very soon. As, at the time of dispossession, the Commander of the believers, Upon Him be Peace, said: فُزْتُ وَ رَبِّ الْكَعْبَة ‘By the Creator of Ka‘ba I succeeded.’
Thus, the prayer of these kinds of men is the prayer of the Celestial Sphere; it is because how often little but sincere prayer is preferred to long but void prayer. And also it is the same when in comparison of their knowledge to the angels, because a perfect man knows Allah by all His Names. Perhaps Molla Sadra has meant it within his statement by saying:[26] بِما هُوَ بَشَر.
A brief allusion to the statement of Sadr al-Motallin, may his soul be sanctified, about a perfect man
However, Sadr al-Motaallehin, May Allah bless him, has not mentioned these statuses and positions of the perfect man in one or two places, he has put it all through his book; specially in “ASFAR” he has mentioned it so many times that the book “ASFAR-e-ARBA‘A” was called the presenter of the perfect men. He called the book as “the presenter of the perfect men” and it can be said: ‘It is the best compos ion which has been written so far on the condition of a perfect man. Now, we are to bring you a very tiny part of it:
وَ هَذَا أيْضاً مِنْ لَطَائِف صُنْعِ اللَهِ وَ حِكْمَتِهِ فِى خَلْقِ الْإنْسَانِ الْكَامِلِ؛ وَ صَيْرُورَتِهِ إنسَاناً كَبِيرًا بَعْدَ مَا كَانَ عَالَماً صَغِيرًا، فَكَأنَّ الْوُجُودَ كُلَّهُ كَشَخْصٍ وَاحِدٍ دَارَ عَلَى نَفْسِهِ؛ وَ كَأنَّهُ كِتَابٌ كَبيرٌ، فَاتِحَتُهُ عَيْنُ خَاتِمَتِهِ؛ وَ العَالَمُ كُلُّهُ تَصْنيفُ اللَهِ؛ وَ ابْتَدَأ بِالعْقَلِ وَ اخْتَتَمَ بِالْعَاقِلِ؛ كَمَا قَالَ تَعَالَى:
أَوَلَمْ يَرَوْا كَيْفَ يُبْدِىُ اللَهُ الْخَلْقَ ثُمَّ يُعِيدُهُ إِنَّ ذَلِكَ عَلَى اللَهِ يَسيرٌ﴿19﴾ قُلْ سِيرُوا فِى الْأرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَهَ يُنْشِىءُ النَّشْأَة الْأخِرَة إِنَّ اللَهَ عَلَى كُلِّ شَىءٍ قَدِير﴿20﴾ [27]
And this is also among the plans and wisdom of Allah in creation of a perfect human being; in the beginning, He assigned him as a small creature and then, He changed him into the shape of a great man.
Therefore, it looks as if the entire world, like a person, is only one unit turning round the axel of a perfect man; as if he is the Divine Great Book whose beginning, “Opening Chapter”, finishes with its ending. And altogether the universe is the creation of Allah Who has started it with “Wisdom” and ended it with “Wise”; as He has stated:
أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ ﴿19﴾ قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿20﴾
‘… Have they not regarded how Allah begins with creation, and then returns it to nil? Surely that is so easy for Allah!’
Say, ‘Travel on the earth and see how He began creation; thus Allah shall bring about the genesis of the Hereafter. Surely Allah is competent over everything, (Qur’an:29/19-20).’
Ibn Farsi’s poems on the existence of the Divine Names and *Attributes in a perfect man
Ibn Farez, who in composing the poems and the world of Gnostic, is as famous as Hafiz Shirazi for the Iranian, in the book of “Nazm-e-Solook” that is considered his great lettering, has composed the position of a perfect man in a strange elegy. This elegy altogether is seven hundred and sixty-one couplets and has explained all the stages of the divine path in the fairest way possible. Now, we are to bring the last part of it which is about the certainty of the Divine Names and Attributes giving to a perfect man:
1. وَ إنِّى وَ إنْ كُنْتُ ابْنَ آدَمَ صُورَة فلِى فِيهِ مَعْنَىً شَاهِدٌ بِابُوَّنى [28]
2. وَ نَفْسِى عَزلي حَجْرِ[29] التَّجَلِّى بِرُشْدِهَا تَجَلَّتْ وَ فى حِجْرِ التَّجَلَّى تَرَبَّتِ
3. وَ فِى الْمَهْدِ حِزْبِى الانبِيَآءُ وَ فِى عَنَا صِرى لَوْحِىَ المَحْفُوظُ وَ الْفَتْحُ سُورَتى
4. وَ قَبْلَ فِصَالِى دُونَ تَكْلِيفِ ظَاهِرِى خَتَمْتُ بِشَرْعِى الْمُوضِحِى [30]كُلَّ شِرْعَة
5. فَهُمْ وَ الْالَى قالُوا بِقَوْلِهِمْ عَلَى صِرَاطِى، لَمْ يَعْدُوا مَوَاطِىَ مِشْيَتِى
6. فَيُمْنُ الدُّعَاة السَّابِقِينَ إلَىَّ فِى يَمينى وَ يُسْرُ اللّاحِقِينَ بِيَسْرَتِى
7. وَ لَا تَحْسَبَنَّ الْأمْرَ عَنِّىَ خَارِجاً فَمَا سَادَ إلّا دَاخِلٌ فِى عُبُودَتى
8. وَ لَوْلَاىَ لَمْ يُوجَدْ وُجُودٌ وَ لَمْ يَكُنْ شُهُودٌ وَ لَمْ تُعْهَدْ عُهُودٌ بِذِمَّة
9. فَلَا حَىَّ إلَّا مِنْ حَيَاتِى حَيَاتُهُ و طَوْعُ مَرَادِى كُلَّ نَفسٍ مُرِيدَة
10. وَلَا قائِلٌ إلا بِلَفْظِى مُحَدِّثٌ ولَا نَاظِرٌ إلَّا بِنَاظِرِ مُقْلَتِى
He then continues:
11. تَسَبَّبْتُ فِى التَّوْحِيدِ حَتَّى وَجَدْتُهُ و وَاسِطَة الْأسْبَابِ إحْدَى أدِلَّتِى
12. وَ وَحَّدْتُ فِى الْأسْبَابِ حَتَّى فَقَدْتُهَا وَ رَابِطَة التَّوْحِيدِ أجْدَى وَسِيلَة
13. وَ حَرَّدْتُ نَفْسِى عَنْهُمَا فَتَجَرَّدَتْ وَ لَمْ تَكُ يَوْماً قَطُّ غَيْرَ وَحِيدَة
14. وَ غُضْتُ بِحَارَ الْجَمْعِ بَلْ خُضْتُهَا عَلَى انْ فِرَادِى فَاسْتَخْرَجْتُ كُلَّ يَتِيمَة [31]
15. لأسْمَعَ أفعَالِى بِسَمْعٍ بَصِيرَة وَ أشْهَدَ أقْوَالِى بِعَيْنٍ صَحِيحَة
16. فَإن نَاحَ فِى الأيْكِ [32] الْهَزَارُ [33] وَ غَرَّدَتْ جوَاباً لَهُ الْأطْيَارُ فِى كُلِّ دَوْحَة
17. وَ أطْرَبَ بِالْمِزْمَارِ مُصْلِحُهُ عَلَى مُنَاسَبَة الْأوْتَارِ مِنْ يَدِ قِينَة [34]
18. وَ غَنَّتْ مِنَ الْأشْعَارِ مَا رَقَّ فَارْتَقَتْ لسِدْرَتِهَا الْأسْرَارُ فِى كُلِّ شَدْوَة
19. تَنَزَّهْتُ فِى آثَارِ صُنْعِى مُنَزِّهاً عَنِ الشِّرْكِ بِالْأغْيَارِ جَمْعِى وَ الْفَتى
20. فَبِى مَجْلِسُ الْأَذْكَارِ سَمْعُ مُطَالِعٍ وَلى حَانَة الْخَمَّارِ [35] عَيْنُ طَلِيعَة
21. وَ مَا عَقَدَ الزُّنّارَ [36] حُكْماً سِوَى يَدِى وَ إنْ حُلَّ بِالإقْرَارِ بِى فَهْىَ حَلَّتِ
22. وَ إنْ نَارَ بالتَّنْزِيلِ مِحْرابُ مَسْجِدٍ فَمَا بَارَ بالْإنْجِيلِ هَيْكِلُ [37] بِيعَة
23. وَ أسفَارُ تَوْرَاة الْكَلِيمِ لِقَوْمِهِ يُنَاجِى بِهَا الْأحْبَارُ [38] فِى كُلِّ لَيْلَة
24. وَ إن خَرَّ لِلْأحْجَارِ فِى الْبِدِّ [39] عَاكِفٌ فلَا وَجْهَ لِلْإنْكَارِ بِالْعَصَبيَّة
25. فَقَدْ عَبَدَ الدّينارَ مَعْنىً مُنَزَّهٌ عن الْعَارِ بِالْاشْرَاكِ بِالْوَثَنِيَّة
26. وَ قَدْ بَلَغَ الْإنْذَارُ عَنِّىَ مَنْ بَغَى وَ قَامَتْ بِىَ الْأعْذَارُ فِى كُلِّ فِرْقَة
27. وَ مَا زَاغَتِ الْأبْصَارُ مِنْ كُلِّ مِلَّة وَ مَا رَاغَتِ الْافْكَارِ مِنْ كُلِّ نِحْلَة
28. وَ مَا اخْتَارَ مَنْ لِلشَّمْسِ عَنْ غِرَّة صَبَا و إشْراقُهَا مِنْ نُورِ أسْفَارِ غُرَّتِى
29. وَ إنْ عَبَدَ النَّارَ الْمَجُوسُ وَ مَا انْطَفَتْ كمَا جَاءَ فِى الْأخْبَارِ فِى ألْفِ حِجَّة
30. فَمَا قَصَدُوا غَيْرِى وَ إنْ كَانَ قَصْدُهُم سِوَاىَ وَ إنْ لَمْ يُظْهِرُوا عَقْدَ نِيَّة
31. رَأوْا ضَوْءَ نُورِى مَرَّة فَتَوَهَّمُوا هُ نَاراً فَضَلُّوا فِى الهُدَى بِالْأشِعَة
32. وَ لَوْ لَا حِجَابُ الْكَوْنِ قُلْتُ وَ إنَّمَا قِيَامِى بِأحْكَامِ الْمَظَاهِرِ مُسْكِنى
33. فَلَا عَبَثٌ وَ الْخَلْقُ لَمْ يُخْلَقُوا سُدًى وَ إنْ لَمْ يَكُنْ أفْعَالُهُمْ بِالسَّدِيدَة
34. عَلَى سِمَة الْأسْمَاءِ تَجْرِى امُورُهُمْ وَ حِكْمَة وَصْفِ الذّاتِ لِلْحُكْمِ أجْرَتِ
35. يُصَرِّفُهُمْ فِى الْقَبْضَتَيْنِ وَ لَا وَلَا فَقَبْضَة تَنْعِيمٍ وَ قَبْضَة شِقْوَة
36. ألا هَكَذَا فَلْتَعْرِفِ النَّفْسَ أْوْ فَلَا و يُتْلَ بِهَا الْقُرْآنُ كُلَّ
37. وَلِى مِنى مُفِيضِ اليجَميعِ عِنْدَ سَلَامِهِ عَلَىَّ بِأوْ أدْنَى، إشَارُ
38. وَ مِنْ نُورِهِ مِشْكَاة ذَاتِىَ أشْرَقَتْ عَلَىَّ فَنَارَتْ بِى عِشآئِى كَضَحْوَتى
39. وَ آَنَسْتُ انْوَارِى فَكُنْتُ لَهَا هُدىً وَ نَاهِيكَ مِنْ نَفسٍ عَلَيْهَا مُضِيئَة
40. وَ بَدْرِىَ لَمْ يَأْفُلْ وَ شَمْسِىَ لَمْ تَغِبْ و بِى تَهْتَدِى كُلُّ الدَّارِى الْمُنيرِة
Although in the face I look like Adam, there is a fact within me giving evidence that I am his father. -1-
And my soul that was prohibited from the Light of the Names and Attributes, through the guidance of the Right found its way and under the direct illumination of the Names and Attributes improved. -2-
And a group of the messengers were in my cradle, and within my limbs was the ‘Preserved Tablet’ and the “Opening” was my chapter! -3-
And before being weaned, without my apparent try, I became skilled at every religion which directed me to the straightest path I needed. -4-
Therefore, the past and lost messengers as well as those who spoke according to what did, all were on the path that I was; and none of them exceeded my foot prints. -5-
So the felicity and blessings of the prayers and the Divine Leaders, who used to live before me, are in my right hand; and the lenience of the prayers and the Leaders of Allah who will come after me is in my left hand. -6-
And think not that the affair is away from me, anyone who attains the great position he becomes more obedient. -7-
And if I were not on the surface of the land, there would not be any being, nor were any witnesses and not any compacts would be found. -8-
So there exists not any living unless its living is by me, and determined soul is under my dominion. -9-
Therefore, there is not any speaker unless he speaks my expressions and words, and there is no any seer unless he sees through the pupils of my eyes, nor is any listener but he listens with my ears; and there is not a seizer but he seizes through my power. -10-
In joining Allah’s Monotheism, I found the right tool and found the Monotheism with; so the meddler of a tool was my best guide to Him. -11-
I cast my glance at the tool as the Monotheism until I lost the tool then the relation of the Unity was the most useful tool in this event. -12-
And I united my soul with the Monotheism and the tool until it became unique, and then never my sole was by its own or the others. -13-
And I dived and drenched into the world of the companions’ seas, I swam and investigated there then, I drew out any precious pearls on my way. -14-
These events were just to teach me to hear my works with my feeling ears, and to see my sayings by my hearing eyes! -15-
Thus, in this case, if a nightingale moans among the foliages but, in the meantime, the other birds chirp in the branches of big trees, they will answer it. -16-
And if along with a pipe player, a skilful player, a she-tar player plays her tar and gives harmony to the music, they will bring joy [to the gathering], -17-
And that woman sings with her pleasing voice, and in each plays and songs of her, the mysteries soar up beyond their places; -18-
In all these conditions , I keep pure and clean in my world of actions – I do try to keep myself clean of what the friends do in that gathering. -19-
Then, because of me, the sessions of mentioning become comprehensible and learning; and for me the places of wine-servings are the armies of spies. -20-
And no Magi is considered non-Muslims unless I command him to be bound, and then, if that Magi is freed, know that it is my hand that has freed him. -21-
And if an altar, in the mosque, becomes illuminated by the revelation of the Qur’an, then the centre of respect Bible in the church, where the place for sacrifice is, vanishes. -22-
Such is the Books, the Book of Torah, which Moses brought for his own folk, and every night, the Rabbis have whispered prayers with. -23-
And if in the idle-temple, an idle-worshipper drops him down in front of a stone-idle and prostrates it, then for his action, and then there is no anger to reject it. -24-
Because he has worshipped money, Dirhams and Dinars: a fact that is creating a partner to Allah, which takes place due to idle-worshipping. -25-
And my warning has reached to anyone who is oppressive, and the excuses by me, return to me in each party. -26-
And so is that which in every nation and creed bewilders eyes, and that which, in every religion, causes to the thoughts to be deviated, and leads to null and void. -27-
And that which a sun-worshipper chooses the sun unknowingly, and then sticks to it, though the rays and shines of the sun is by the illumination of my face -28-
And if a sun-worshipper Magi worships the fire, as it is said, the fire will not extinguish for a thousand years. -29-
Therefore, these different kinds of people, from the different aspects, have no purpose of anyone but me; they have not brought anyone into their decision except me, though they have not mentioned it. -30-
Because they saw the rays issuing from my face, but they took it as the fire, and because of following my illumination to the guidance they lost the tracks. -31-
If it was not the veil of the universe, I would frankly say it, but that which kept me silent is that: I care the commands of the objects of view, and the differences of the manifestations depend on me. -32-
Therefore, in the existing world, there is nothing meaningless, and the creation is not loose, on its own, it is not created for oblivion, even if its action is not the rightful action. -33-
The affairs of the creatures are based on the Divine Names: the Honour, the Aid, Guidance and so on, and so is the philosophy of the manifestation of the Abstract Attributes as: the Honest, Aid, and Guide and so on, this leads them to the happiness and the adversity. -34-
The constant changes of the creature in two different careless ways; one section is after happiness and bestowing bless to the others, and another one is the adversity section, who tries to keep in veils. -35-
O you the searcher of happiness! Try to understand your soul as we explained it to you, or absolutely do not follow it. This is the very subject that, when every morning the Qur’an is recited, is considered. -36-
And for me, this hint is the position of “the Lofty” which respectably is used in plural, that is, the Messenger of Allah, Bless be to Him and his Descendants, saluted me in his prayers every mornings.[40] -37-
And it is from the direct Light of him that my inwardly light is lit, and the light of my essence has so illuminated that my dark nights have changed into the daylights. -38-
And I became familiar with mu lights, I was as the guide for them, and I drove them; be alert that these lights are issued from the soul, that is: the soul has reflected on them and made them shine. -39-
And the moon of my being never sets, and my sun never disappears; it is by me that all stars shine and they flash as the pearls and guide. -40-
References
[4] "جامع الاسرار" of Sayyid Heidar Aamoli,
page 135 .
[5] "جامع الاسرار" page 383,
and it has been followed by means of تفسير صافى"", page 55, publication of
Islameiia.
[6] Refer to "معادشناسی",
Eschatology, volume one, lesson one.
[7]
By the Might and Endless Power of Allah we brought explained precious
subjects about the meaning of spirit and its priority to the angels from
Allama Tabatabaee, may Allah be pleased with, , in the Book of the
Illuminated Sun, (the second part – numbers' series – 240- 241).
[8] It is a famous saying that 'There is no
town at the other side of the inhabited place; there is no village to live
in!
[9] " جامع الاسرار ", pages 382- 383.
[10] There are five chapters in the Holy
Qur'an that begin with يُسبِّحand يُسبِّح" and they are called the chapters
of "مُسبَّحات ", and they are: the chapters of "حديد، حشر، صفّ، جمعه، تغابن
". It has been related that the Messenger of Allah used to recite them every
night before going to bed. When he was asked the reason for it, he said: 'In
either of these chapters, there is a verse compared with a thousand common
verses in the Qur'an (the illuminated Sun: The Commemoration of Al'lama
Tabatabaee, may Allah be pleased with, part two page 13).
[11] " اشارات", letter-set publication,
volume 3, pages 91-93.
[12] " اشارات", letter-set publication,
volume 3, pages 91-93.
[13] Same book, pages 96-98
[14] " اشارات" and its explanation. Ancient
letter-set, the final part of the manner which concerns the positions of the
Gnostic and is published old fashioned , volume 3, pages from 96 to 99.
[15] " اشارات" ancient style of typing,
volume 3, page 119.
[16] " اشارات" ancient style of typing,
volume 3, page 119 & 120.
[17] " شرح اشارات ", the tenth manner, which
is about the mystery of the verses, the ancient letter-set up, volume 3,
page 15.
[18] " شرح اشارات ", the tenth manner, volume
3, pages 158, 159.
[19] Ghaisari's " شرح فصوص الحكم", old
printing, page 72.
[20] 2 Years ago it was customary that the
great men, scholars and Sultans had their names and titles carved in the
their rings mostly wearing on their fingers which they took off them from
their fingers and signed the letters on the spot and then wore them again.
It is why even now the rings are called "خاتم", that means: something is
checked, signed with a "خاتم" and confirmed.
[21] "شرح فصوص قيصرى", pages 72- 73.
[22] "شرح فصوص قيصرى", pages 74.
[23] "The Perfect Mankind", Al-Azhar
Printing, Egypt, 1316 Hijri, page 48.
[24] "شرح منظومه " (The Explanation of
Verse), Naseri printing, page 166.
[25] Then to the prayer of mankind, and his
exemplary to the most Lofty Position, in two positions of awareness and
action and his feeling of manifestation, and solitude and materiality;
because his praying in the earth is greater than all other creatures, and
his wisdom is more advanced than the entire being; the priority of speech is
only for him, and so is his nobility, power and perfection.
[26] It has been related that the origin of
this complete narrative was the manuscript of the Holiness Imam Askari, upon
him be peace, and this is a tiny part of the narrative, its main complete
copy is in "بحار الانوار ", printed by Kompany , volume 7, page 338, and the
hand-set printing, volume 26, pages 264-265.
And the term "صاقوره"has
also been written as "صاغوره" however, it seems "صاقوره" to be the correct
one, as it is said in Arabic: 'It means the third heavens', thus: the
meaning of the narrative is that: "In the Third Heavens, the Holy Spirit has
tasted the affluent fruits!"
[27] " اسفار أربعه", letter-set printing, ,
volume 2, pages 275-276.
[28] This piece is the six hundred and
thirty-first part of the "تائيّه كبرى".
[29] The term "حجر" with the upper
case means abstaining, but with the lower case it means Skirt.
[30] Originally the term " و الموضِحى" was "
و المُوضِحُ لِى".
[31] The word "يتيمه" means the precious
pearl.
[32] The term "أيك" refers to foliage, and "
دَوْحَه" is the big tree.
[33] The word " هَزار" means the nightingale.
[34] "قينه" is the she-singer.
[35] The term "حانه الخمّار" is where they
deal with alcohol.
[36] "زنّار" is that which is worn as the
vest-belt.
[37] The term " هَيْكَل" is said to a place
in the upper end of the church, like the altar in the mosque where the
animal is taking to be slaughtered
[38] "احبار" means the religious tears of the
Jews; the rabbis.
[39] The word "بد" starting with the lower
case means a statue or idol, here it means the idol temple.
The term "وَ لَا وَ لا" is an indication to the narrative that Abudarda relates from the Messenger of Allah:
ان الله خلق آدم فضرب بيمينه على يساره فاخرج درّيّة بيضاء كالفضّة، و من اليسرى سوداء كالحُتْمَة، ثم قال: هؤلاء فى الجنّة و لا ابالى و هؤلاء فى النّار و لا ابالى
(The Explanation of " تائيه" of Mulla ad-ur-Razzaq Kashani, letter-set printing, page 466).
[40] The statement "السلام علينا و على عباد الله الصالحين" means that the Messenger of Allah recited in his daily prayers; thus: the Holiness used to salute all the righteous worshippers.