Manifestation of Divine Knowledge

Question: You have stated that the universe is a manifestation of Allah's knowledge. Kindly elaborate on this concept.

Answer: Allah Almighty has stated in the Holy Quran, "Allah is the One who encompasses all things. "It is also said, "Whatever you do, Allah sees it, and whatever you conceal, Allah knows it." If you are one, then Allah is the second; if you are two, then Allah is the third. Allah is the beginning, and Allah is the end.

These directives make it abundantly clear that the knowledge of Allah Almighty is infinite, unchanging, and limitless because it transcends the restrictions of time and space. Furthermore, it becomes evident that when Allah Almighty mentions His knowledge, the essence is a pure state of freedom from all forms of confinement. When Allah Almighty willed the creation of the universe, He said Kun (“Be”), and the cosmos came into existence.

In simpler terms, this can be expressed as follows: the universe is, in reality, the manifestation of Allah Almighty’s knowledge. Since this knowledge was unveiled and took the shape of the universe’s features, the entire cosmos exists solely as an expression of that knowledge. Regardless of whether the scale of this knowledge is vast or minute, it remains knowledge in its essence. This can be likened to a drop of water from the ocean: no matter its size, the drop is inherently oceanic. A drop drawn from the ocean cannot be referred to by any other name but water. Likewise, the entire universe, being the manifestation of Allah Almighty’s knowledge, holds no reality, foundation, or essence apart from this knowledge. When we analyze the life imprisoned  within the material realm (Nasoot) and reflect deeply upon it, we find that life itself is inseparable from knowledge. However, knowledge is only complete when it is imbued with meaning and significance. This meaning within knowledge can manifest in two ways: one is the interpretation that humans assign to it through their free will, and the other is the true meaning that exists within the consciousness of Allah Almighty. On the surface, contemplating the universe may lead to confusion because the system established by Allah Almighty often appears laden with challenges and limitations. For example, a person cannot live without eating, and everyone is compelled to sleep. The constraints are countless. Yet, this human understanding of knowledge is distinct from the knowledge present within the Divine consciousness. When Allah addressed Adam, He said, "O Adam! You and your wife dwell in Paradise and eat freely from wherever you desire." Paradise is described as a realm whose dimensions are beyond measurement, indicating its infinite nature. Allah Almighty’s command to eat freely from wherever they wished signifies that Adam was granted complete authority over the boundless expanse of Paradise. In other words, Adam was the unrestricted master of this infinite domain. Simultaneously, Allah commanded, “This tree—do not approach it. If you fail to abide by this command or guidance, you will wrong yourselves. Paradise is an infinite expanse, filled with countless trees beyond enumeration. Among these, Allah Almighty pointed to a specific tree and instructed Adam not to approach it. However, Adam disobeyed, and as a consequence of this act, the ethereal realms of Paradise rejected him. The land over which Adam once held absolute dominion was taken away from him. The event can be visualized as follows: imagine a vast and expansive garden where Adam had complete authority over all its fruits, flowers, plants, streams, and waterfalls. Within this garden, there was only one tree over which Adam had control but was explicitly prohibited from exercising it. As long as Adam did not commit disobedience, the vastness of Paradise remained free from the constraints of time and space for him. However, when Adam disobeyed, the boundaries of time and space manifested within him. Various interpretations exist regarding this tree. Some suggest it was a wheat tree, others say it was an apple tree, and yet others claim it was a grapevine. Different religions and sects have their own views on the matter. However, the Qur'an does not name the tree; it simply refers to it as the tree. From a spiritual perspective, when this tree is observed within the realm of subconscious experiences and states, it appears not as a physical entity but as a symbol of a specific mode of thought.

In the realm of Paradise, the entire cosmos functions in accordance with the will and intention of the individual, where every element is subject to the desires of the human heart. For instance, should a person desire to eat an apple, the apple tree is present, its fruit abundantly hanging upon it. However, the notion of picking the apple does not arise in this context. The desire to eat an apple itself brings it into immediate existence. Similarly, should one wish to drink water, it materializes effortlessly. This paradigm introduces two distinct conceptualizations of tasarruf (authority or dominion). The first approach is characteristic of the worldly, constrained experience: an individual plants an apple tree, nurtures it through the natural course of growth, and waits through the passage of time until the tree matures and bears fruit. Upon the arising of the desire to eat an apple, the individual approaches the tree, picks the fruit, and consumes it. In contrast, the second mode of tasarruf is embodied in the eternal, unbound nature of Paradise: the apple tree already exists fully formed, bearing fruit, with no cultivation or care required from any individual. No planting, tending, or nurturing has taken place, nor is there any necessity for physical labor in the act of picking the fruit. Rather, the moment the desire to eat an apple arises, the apple is immediately present, manifesting in response to the intention itself. This distinction highlights a profound ontological difference: in Paradise, the manifestation of desires is entirely unconstrained by time, space, or effort, illustrating a state of pure volitional freedom where the relationship between intention and fulfillment is immediate and unmediated by any temporal processes.

In the Divine will of Allah the Almighty, the intention for the cosmos to come into existence was inherent. Allah the Almighty's command "Kun" (Be) brought the universe into being. In the state of Paradise, the thought arose in Adam’s mind to consume an apple. He spoke the word "apple," and immediately, the apple manifested. Just as the universe came into existence with the divine utterance of "Kun," the apple appeared upon Adam’s utterance of the word. This phenomenon is encapsulated in the Qur'an, where Allah the Almighty refers to Himself as Ahsan al-Khaliqeen (The Best of Creators), signifying that while Allah the Almighty alone holds the ultimate capacity for creation, He has also endowed His creation with the potential for creativity.

The distinction between divine creation and human creation lies in the fundamental process. Allah the Almighty creates purely from His knowledge, without reliance on any external resources. What Allah the Almighty intends to manifest is brought into existence by His command alone, and all things desired by Him come to be with the utterance of "Kun." In contrast, the creative faculties granted to humankind are contingent upon resources. As long as human creativity operates free from the constraints of time, space, and material resources, it aligns with the paradigms of Paradise. However, when these faculties are imprisoned  by the limitations of time, space, and physical means, they fall into what Allah the Almighty has described as ignorance and oppression. This is articulated in the Qur'anic injunctions which associate ignorance with the restriction of one’s creative potential to the realms of temporal and spatial limitations. Just as intellect, consciousness, and wisdom grow and expand in the manner of a tree, with its myriad branches and fruits—leading to new philosophies, inventions, and technological advancements—so too does the tree of ignorance and oppression yield its own branches, leaves, and fruits. Yet, because the foundation of such growth is rooted in ignorance and oppression, these innovations and advancements, rather than bringing peace, lead to unrest, dissatisfaction, and spiritual unease. Humans, in this context, despite their intellectual and material progress, experience a pervasive sense of discontent, as the fruits of knowledge and innovation are tainted by their association with a state of existential limitation. When we analyze contemporary scientific advancements through the lens of Allah the Almighty's revelation, we observe that, although these advancements were conceived to alleviate human suffering and provide peace, they have instead resulted in the proliferation of oppression and ignorance. The technological and scientific progress intended to enhance the quality of life has, paradoxically, become a source of affliction for humanity at large. Every individual is plagued by a sense of insecurity, dissatisfaction, and spiritual unrest. From one corner of the earth to the other, the specter of existential insecurity looms, as the destructive forces unleashed by human technological progress threaten to engulf all of humanity. The life of Paradise presents a profound lesson: when Adam turned away from Allah the Almighty’s explicit command, he became ensnared in suffering and hardship. The Qur'an underscores this principle: disobedience to the Divine will inevitably leads to the binding of the self within the confines of temporal suffering, both materially and spiritually. Thus, the consequence of diverting from divine guidance is not merely a physical fall, but a spiritual entrapment in the limitations of time, space, and the temporal existence.

"Descend! Upon you is the scourge of humiliation and misery."

It has been thoroughly expounded that the entirety of the cosmos, along with all that it encompasses—its myriad creations, the diverse species within, and the individual entities comprising each species—are but emanations of the boundless, eternal knowledge of Allah the Almighty. The expansion and contraction of these beings, the cyclical patterns of birth and death, the interplay between the earth and the celestial bodies—the sun, the moon, the stars, the countless galactic systems, the paradisiacal and infernal realms, and all the conditions governing existence within them—all the faculties, alterations, and demands of existence, and their corresponding variations in sensory perception, mental processes, and emotional states, are merely reflections of the Divine Knowledge of Allah the Almighty.

In the vast expanse of the cosmos, each entity—whether it be a celestial body of immense magnitude or the minuscule particle of an atom—exists as a reflection within the Divine Consciousness of Allah the Almighty. When Allah the Almighty desired to manifest this intricate and harmonious creation, He simply uttered the word "Kun" (Be), and all the elements of the universe, as they were envisaged within His boundless knowledge, materialized into tangible reality. The breadth of this creation is so expansive that Allah the Almighty, in His infinite wisdom, declares in the Qur'an: "If all the oceans were ink and all the trees were pens, the words of Allah would not be exhausted."

The fundamental question then arises: why did Allah the Almighty bring this vast cosmos into existence? Why did He create such an elaborate web of existence, leading to the manifestation of Paradise and Hell as two distinct realms? Why were the observable marvels of the material world and the unfathomable wonders of the unseen world woven into the fabric of creation? The answer to this profound inquiry lies within the will of Allah the Almighty, as articulated in the Qur'an and as understood through divine wisdom.

Allah the Almighty states: “I was a hidden treasure, and I desired to create a creation that would come to know Me and recognize Me.” A deep reflection on this Hadith Qudsi clearly indicates that the fundamental purpose behind the creation of the universe is the divine will of Allah the Almighty to be known and recognized. The recognition of the Divine requires the selection of a particular creation, distinct from all others, to be endowed with a higher degree of knowledge. This selection not only entails the imparting of knowledge but also the granting of the capacity to perceive the deeper meanings and significance inherent within that knowledge. In terms of the distribution of knowledge, it is present within all living beings. For instance, a goat innately understands that the leaves of trees constitute its food. However, it lacks the awareness of how a berry tree grows, how one tree is propagated from another, or how the growth of a third tree emerges from the second. The knowledge of basic needs, such as hunger and thirst, is a universal trait across all forms of creation, whether sentient or otherwise.

Allah the Almighty has endowed two categories of creation with the capacity to discern meaning within knowledge and to grasp its inherent significance: humankind and the jinn. The detailed framework of the jinn’s creation, however, does not fall within the scope of this discourse. As these lessons have thus far been centered exclusively on humanity, our focus remains confined to the domain of human knowledge.

In greater detail and with alternative phrasing to alleviate any cognitive burden, it has been explained that the universe, in essence, is the knowledge of Allah the Almighty that existed within His Divine consciousness. Allah the Almighty was fully aware of the creative dimensions and intricacies of the universe. By His command and will, He gave form and structure to this knowledge, transforming it into a manifest reality. It may also be expressed as Allah the Almighty's unique and intrinsic knowledge taking the form of existence. From this perspective, the foundation and reality of the universe are rooted entirely in knowledge—specifically, the knowledge of Allah the Almighty. When this knowledge resided solely in His Divine consciousness, it remained knowledge. However, when it emerged with meaning, significance, and form, it became what we know as the universe. Following this, Allah the Almighty willed that His servants recognize Him and attain an understanding of His reality. Since Allah the Almighty Himself is Knowledge—transcendent and encompassing all other knowledge—it was essential to select one creation from among all others and endow it with the wealth of knowledge. This distinction was granted to Adam. Allah the Almighty taught Adam knowledge: “And He taught Adam the names—all of them” (Surah Al-Baqarah, 2:31). These "names" refer to the attributes of Allah the Almighty, which are reflected in the forms and structures of creation. This unique knowledge was conferred exclusively upon Adam, a knowledge so profound that even the angels were unfamiliar with it. Its greatness was such that, once Adam acquired it, the angels were commanded to bow before him. The phrase “And He taught Adam the names” signifies that Allah the Almighty informed Adam that the universe is an extension of His Divine knowledge. Within this knowledge lie innumerable principles and formulas that govern the creation and sustain the existence of the universe. The notion that Adam was taught the names of Allah the Almighty is a simplified explanation for general understanding. In the realm of spirituality, these "names" symbolize the formulas and principles upon which the universe is constructed.

After imparting these creative formulas to Adam, Allah the Almighty placed him in Paradise. At that moment, Adam’s position in Paradise can be likened to that of a scientist, one who possesses knowledge of the universal principles of creation. The fundamental principle among these is that the entire universe is knowledge, and Adam, by virtue of his understanding, is empowered to engage with and interpret this knowledge with meaning and purpose. Just as Allah the Almighty brought the universe into existence through His command, “Be”, Adam was granted authority, as Allah’s vicegerent on Earth, to exercise governance and influence over all creation within the universe.

Allah the Almighty, in reference to the creation of the universe, states: “I am the best of creators.” This declaration establishes Allah the Almighty as the Supreme Creator, whose creative acts are not subject to constraints or reliance upon external resources. The entirety of creation, in its exact form and detailed attributes, exists within His Divine Will. When Allah the Almighty wills the manifestation of an entity, He issues the command, and all requisite elements, systems, and processes essential for its realization come into existence seamlessly, actualizing the creative act in its entirety.

The term “creators” (Khaliqeen), as referenced in the Qur'an, indicates that alongside Allah the Almighty, others also engage in acts of creation. However, the creations of others are inherently bound by and reliant upon external resources, unlike the absolute and autonomous act of creation by Allah the Almighty. For example, electricity, a creation of Allah the Almighty, exemplifies this distinction. While Allah the Almighty brought electricity into existence through His command “Be” (Kun), human beings, reflecting upon its properties, have derived numerous secondary creations from it. These include inventions such as radios, televisions, wireless communication systems, and countless other innovations. From a spiritual perspective, these derivative creations represent humanity's capacity to interact with and manipulate primary creations of Allah the Almighty, such as electricity. This capacity to engage with divine creation reflects the knowledge Allah the Almighty imparted to Adam, as highlighted in the verse: “And He taught Adam the names—all of them” (Surah Al-Baqarah, 2:31). In this context, “names” (asma) refers to the foundational creative principles and knowledge embedded within the cosmos. These principles enable humans, through deep reflection and mastery, to uncover new dimensions of creation. The Qur'an further underscores the necessity of contemplation upon divine creations. For example, Allah the Almighty states: “And We sent down iron, in which there is great strength and benefits for humanity” (Surah Al-Hadid, 57:25). Those who recognized the inherent properties of iron and engaged in reflective inquiry discovered its boundless potential. By utilizing these properties, humanity has transformed iron into a cornerstone of modern technology, enabling advancements in engineering, transportation, weaponry, and countless other fields. This process exemplifies the manipulation of physical resources within the visible, material realm. Beyond the physical realm, Allah the Almighty has also created immaterial forces, such as light. Mastery over the knowledge of light allows humanity to transcend the constraints of physical means and explore new creative potentials. For example, just as iron has facilitated the development of machinery and infrastructure, the knowledge of light enables the creation of technologies rooted in its unique properties. In Sufi terminology, this process of transcending material limitations is referred to as “Mahiyyat Qalb” (the essence of the heart). In the material realm, gold, for instance, is produced by collecting its particles and processing them through physical means. This process is referred to as the influence in resources. However, one who has mastery over the knowledge of Divine light does not require such processes. Such an individual accumulates within their mind the repository of divine lights, isolating the specific composition that operates within gold. By concentrating this composition at a singular point and directing their will, they command “Gold”, and gold materializes into existence.

This distinction between resource-bound creation and transcendent creative mastery highlights the profound potential inherent in the knowledge Allah the Almighty has granted humanity. It is through this divine gift of knowledge, exemplified by Adam, that humankind is enabled to engage with the universe not merely as passive inhabitants but as active participants in the unfolding of creation.

It is reaffirmed that Allah the Almighty is entirely independent in His act of creation, requiring no external assistance. When Allah wills to create something, His command “Be” (Kun) brings forth all the necessary resources for creation spontaneously. The role of humankind lies in interacting with and exerting influence over Allah's creations. There are two primary modes of this interaction: one is constrained by the available resources, where these resources are aggregated and reorganized to create something novel; the other involves manipulating divine lights, which entails altering the quantities of those lights that sustain a creation's existence. This second mode of interaction pertains to the divine lights, which Allah the Almighty refers to as ilm al asma (the knowledge of names). The means by which one accesses and masters this reservoir of divine lights is, in its essence, the discipline of spirituality. In spiritual practice, it becomes as manifest as daylight that the fundamental basis of every entity in the universe, including all that exists on Earth, is light. This light is a divine attribute of Allah the Almighty, and like all divine attributes, it exists and transforms within roportionate compositions. These attributes fluctuate in precise, orderly patterns and proportions. The span of life, from birth to death, illustrates this constant transformation: a child does not remain fixed in one state. The proportionate compositions that define the child at birth undergo continuous modification according to a regulated process, law, and sequence. Just as these compositions are subject to modification, so too is the human being, undergoing transformation throughout life in accordance with these divine principles.

This discourse examines two distinct dimensions of existence. A human being, whether an infant, a youth, or an elder, retains their intrinsic identity as part of the human species. While external features and physical attributes undergo transformation over time, the essence of humanity remains unaltered.

Allah the Almighty has systematically organized the cosmos into distinct classifications, each governed by precise proportionate compositions. Among these, one composition ensures the preservation of humanity’s intrinsic identity within its species, irrespective of temporal or situational changes. However, the external morphology and physical attributes of human beings are subject to progressive and dynamic transformation over time, even as external attributes and survival needs evolve continuously. Similarly, the offspring of a goat remains inherently a goat throughout its lifespan, though its life requirements shift with age. These dynamics can be conceptualized as proportionate compositions operating on two interrelated planes. The first pertains to variation within form and attributes. For instance, the features of an infant evolve significantly by the time they reach adulthood. Upon entering old age, these features further transform, such that the youthful visage and aged appearance become distinctly separate entities. This phenomenon exemplifies the modulation within proportionate compositions, where change occurs in accordance with a preordained system of transformation. The second plane involves constants that are immutable. These constants ensure that, irrespective of age, fundamental needs such as hunger and thirst persist. It is noteworthy that both a two-year-old child and a centenarian consume food and drink water, yet their developmental stages remain distinct. A centenarian does not regress to infancy, nor does an infant leap to old age. The aim is to expound upon how spiritual sciences unveil the profound reality that, despite the uniformity of fundamental needs across the stages of infancy and old age, external forms, appearances, and physical features undergo systematic transformation. These sciences provide insight into the divine knowledge governing these metamorphic processes. A comprehensive understanding of this phenomenon necessitates the study of the anwar (divine lights), which Allah the Almighty has identified as manifestations of His attributes.