Be! and It Is

When Allah, the Most High created the universe saying 'Kun' (Be! ) to it, the Influencing Power of the Name Raheem became activated and every part and particle of the universe was given a shape and form. The Attribute represented by the word Raheem was as long as in the form of the Implied Name its Attributes in the form of knowledge only. But, after the word 'Kun' was uttered by Allah, the Most Exalted, Raheem descended into the range of Substantial Names from the position of Implied Names and a movement was produced in Raheem which was in the form of knowledge only. After this because of its association with movement the appellation Raheem became a Substantial Name.

At this stage the Most Exalted Addressed the existents saying, 'Alusto Bay Rubb-e-Kum' (Recognize! I am your Lord Allah) 'Balaa' (Yes, indeed. We do recognize your Lordship), replied the souls spontaneously.

When the souls acknowledged the Lordship of Allah, the Most Exalted Raheem descended from the position of Substantial Names and became a Controlling Name.

The limits and jurisdiction of the Implied Names, in the terms of Sufism, is called the Attribute of Divine Inclination. The Attribute of Substantial Names is Innovation and that of the Controlling names is the creation. Manifestation of the Attribute of the Controlling name is called the Prudence or Device. In the Holy Quran, where inspiration of the soul by Christ has been related by Allah, all these three Attributes of the name Raheem have been indicated therein and Manifestation of the third Attribute is termed as 'inspiration of soul'.

Here, it is necessary to understand that in the form of Firmly Affixed Inscription (Sabita) man has been adorned with the Attribute.

Divine Inclination of the name Raheem and due to this, Allah gifted ability he can restore the dead to life or create anything.

Then the second descent of Raheem is present in the Substantiality of man (Aayan) in the form of Substantial Attribute. Man is fully equipped with abilities to make proper use of the same. The Controlling property of Raheem is infused in the Confluence of man (Jowviyah) and he also has the divine right, granted by Allah, the Most Exalted, to use this Attribute. This blessing has been explained by Allah by citing the example of Christ. If someone wants to exercise the property of this ability he has to establish this thinking in his Sabita, Aayan, and Jowviyah through Muraqbah that his self is associated with the Attributes of Raheem. During the course of practising this he should try to establish in his observation that the Attribute of Raheem is transferring from his Sabita, Aayan and Jowviyah in the form of soul to the dead he wants to restore to life.

It is a fact that all the forms, figures and shapes of existents are luminant conglomerations of the Attributes of the appellation Raheem. The whole collection of these forms is possessed by the human soul. In this way, to some extent the human soul Possesses Divine Inclintion, to some extent it is an Innovator and to some extent it is a Creator. After mastering this thinking when he would intend to fashion this Attribute of Raheem into an independent form, his authority will be executed because of the Attribute of Divine Inclination, contrivance will be initiated because of the Attribute of Innovation and the creativity will be actuated and administered because of the Attribute of creation. And, manifestation of all these three Attributes will take the form and figure of that living being which is to be brought to existence.

Composition

Attribute of Divine Inclination          Allah's Contriving Attribute

Elohistic Authority           +    Complete form and figure of

Firmly Affixed Inscription                anything Substantiality

                        (Sabita)                                             (Ain)

                                            Allah's Attribute of Creation                               Manifestation

                                            Actions and functionalities      =                Phenomenal Existence

                                                    of life                                                          Being

                                                             (Jowviyah)

Our worldly observations are evident upon the fact that first we acquire informations about something. If something about which we have no prior information is by chance caught by our sight, we simply fail to see it.

Example No. 1

If a picture framed in an extremely transparent glass is placed before a person at an adequate distance and he is asked as to what is there before his eyes. His sight because of the transparency of glass will only catch the picture and the glass will not be sighted by him. Now, if the person is told about the glass over the picture, his sight will see the glass first and then the picture. In the first case although the sight passed through the glass, it did not feel the presence of glass. Whereupon, in the second case, after having the information anybody would first see the glass and then the picture. This is an example of sight.

Example No. 2

A hill which used to be there in Hiroshima even after its annihilation in the atomic explosion kept on appearing in its true form a distance. When people tried to feel it tangibly, it never existed. This experience tells that only the knowledge of the observer acts as sight.

 Example No. 3

It is a common observation that deaf and dumb can see but hearing and speech are alien for them. Inability to hear and speak is a proof of the fact that their knowledge remains limited to their sight, that is, although their sight substantiates their knowledge, it fails in describing the seen objects. The faculties which transform knowledge into hearing and speech do not exist for them. Their knowledge, therefore, remains confined to the sight only.

From here, gradual transformation of knowledge into various forms is revealed. There could be thousands of such examples in this regard. Thus the conclusion will be that if the knowledge about something is not there the sight is zero for that matter. The knowledge, anyhow, is of primary importance and the other senses are of second importance.

Law

Every sense, whether it is sight, hearing or touch, is a branch of the knowledge. Knowledge provides basis to it. All the senses without knowledge are just equal to a naught. It is not possible to see or hear a thing if the knowledge of that particular thing is not there. In other words, the knowledge of something is the existence of that thing. If we are not furnished with informations regarding a particular thing then that thing does not exist for us.

Principle

Since knowledge is the basis of every sensation therefore actually knowledge is the sight, knowledge is the hearing, knowledge is the speech and knowledge is the touch, id est, the complete character of a person is only knowledge.

Postulate

 Knowledge and only knowledge is existent. The existents have no significance other than knowledge.

Truth

Knowledge is reality and nonexistence of knowledge is non-entity. Attributive Names are the existents. First existence of the Attributes is named as Imposition (Itlaq), second one is the Substantiality (Ain), the third is called the Control (Kon) and the collective name of all these three existences is. Manifestation or the Being.

Explanation

Unification of the Knowledge of Imposition, Substantiality and the Control is called the Being or the Manifestation.

Sight= Imposition + Substantiality + Control=Knowledge=The Being

Hearing= Imposition + Substantiality + Control =Knowledge=The Being

Speech= Imposition + Substantiality + Control = Knowledge= The Being

Smell＝Imposition + Substantiality + Control = Knowledge= The Being

Touch= Imposition + Substantiality + Control = Knowledge=The Being

Sight ＋Hearing ＋Speech ＋Smell + Touch = The Existing Being

      = Knowledge

In view of the above stated facts the existing beings are only a reflection of the Attributes of the Elohistic Appellations. Every Elohistic Appellation is an Attribute of Allah. Every Attribute of Allah is the knowledge of Allah and Allah's Knowledge is reflected in three ways, id est, in the form of Imposition, Substantiality and Control.

Conglomeration of all these three reflections is the manifestation or the being. Actually, the basis of any existing being or the Manifestation is the Attributes of Elohistic Appellations and the universe has come into being by the six descents of Elohistic Appellations. Descent of an appellation is the Attribute. Descent of an Attribute is the knowledge. When the knowledge descended, three reflections; Imposition, Substantiality and Control came into being. When these three reflections made their descent these Manifestation or the being was formed. The ‘being’ has already been described above and it has been proved that the being is only knowledge. Since reflection of the Attributes is the being, therefore the reflection of the Attributes is also Knowledge. Since the Appellation is an Attribute therefore the relation between the Attributes and knowledge is also proved. When the appellation will descent it will become knowledge and the very knowledge, in its own form and shape, will be the Controlled Manifestation ( Mazhar-e-Koniya).

These are the same Appellations which have been mentioned in the holy Quran.