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The wonders of power and the marvels of wisdom in earth and heaven are evidence of The Lord and Creator and witness to His Oneness, knowledge, and ability. He placed those seven green domes upon the wind, one on top of one another, without pillar or joint, as a mark of His power. He placed these seven dust-colored hills on top of the water as a clarification of His wisdom. About the one He says, [“We set in heaven constellations] and We adorned them for the gazers” [15:16] and about the other He says, [“And earth,] We laid it out—what excellent spreaders!” [51:48].

Look then at this likeness: two doves, one black and one white, which have come forth within the space of the blue dome. On the wings of one is Then We effaced the sign of the night [17:12], and on the wings of the other, We made the sign of the day, giving sight [17:12]. The black was born of the white, and the white appeared from the black: He rolls up the night in the day, and He rolls up the day in the night [39:5]. He makes the night pass into the day and makes the day pass into the night [22:61]. How pure and faultless is the God who brought forth the brightness of day from the pitch-black night and made the darkness of the pitch-black night appear from the brightness of day! More wondrous than this is that He placed the brightness of knowing in the center point of the black blood of the heart and the brightness of seeing in the center point of the eye’s pupil. Thus will you know that He is the perfectly powerful, the bountiful and bounteous bestower.

This bright day is the mark of the compact of good fortune, and this dark night is the likeness of the days of tribulation. He is saying, “O you who have the good fortune of ease in the day’s brightness, do not feel secure, for the darkness of tribulation’s night is upon its tracks. O you who have been without ease in tribulation’s night, do not despair, for the bright day is on its tracks.” Such are the states of the heart: sometimes it is in the night of contraction, sometimes in the day of expansion. In the day of contraction, there is awe and confoundedness, and in the day of expansion, there is mercy and closeness. In the state of contraction, the servant has nothing but the weeping and the pleading of a wounded heart. In the state of expansion, he is all delight and restfulness.

The earth is the likeness of the body, the heaven is the likeness of the intellect, the water that comes down from heaven is the likeness of the knowledge that is gained by intellect, and the fruits are the likeness of the servant’s beautiful deeds done as the requisite of knowledge. He is alluding to the fact that God is the Lord who created you as a person, form, and body, and adorned with the beauty of the intellect. Then by means of intellect, He bestowed knowledge and learning. From that knowledge, great fruits grew forth. Those fruits are beautiful deeds, within which are found your soul’s nourishment and your goodly life [16:97]. Since the Lord shows such loving kindness and mercy to you, why do you associate others in worship of Him and take partners along with Him? So do not set up peers for God knowingly.

As long as the servant does not acknowledge and believe in both and does not act as demanded by both, he has not entered into the circle of submission. Affirming prophecy is to know that Muṣṭafā is the chosen of the Real and the best of creatures. You accept his prophecy with spirit and heart. You take his words, deeds, customs, and conduct as your leader and guide. You know in reality that his words are the revelation of the Real, his explanation of the road of the Real, his decree of the religion of the Real, and his conveyance of the message in the state of life and death the argument of the Real. Adam was still inside the curtain of water and clay when the secret of Muḥammad’s created before the Exalted Threshold and the gaze of the Real’s Gentleness had reached his spirit. This is alluded to in his words, “I was a Prophet when Adam was between water and clay.” Then bring a surah the like of it. This spreads the carpet of the Qur’an’s exaltedness from the folds of its Holiness.

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