Realm of Behest (Alam-e-Amr)

“Ha-Miem. By the Book, that makes things clear; We sent it down during a Blessed Night for We ever wish to warn (against evil). In that (Night) is made Distinct every affair of Wisdom, By Command from Our Presence. For We (ever) send (revelations). As a Mercy from Thy Lord. For He Hears and Knows all things. The Lord of the heavens and the earth and all between them, if ye but have an assured faith"

 (Quran: Surah 44 Verses 1 to 7)

Allah says, In that Night, every affair of Wisdom is decided and settled as a Command in Our Presence.

‘Affair of Wisdom’ means the range and the actions of the human thought and intellect. Every type of abilities are granted to the human beings by Allah, the Almighty. The formats appointed by Allah, the Most Exalted, for the Phenomenal World exist in the form of original forms and features in the Realm of Behest or the Realm of Illustrations and are transferred to the Phenomenal or the Created world in particular sequence and arrangement. Although the Realm of Behest is enveloping the Phenomenal World it cannot be seen by the sight that is extroperceptive it can only be viewed from that angle of the sight which is introperceptive.

When anything is sighted something is always there which is common in that thing and ourselves and the same common thing is the means of sight and cause of our contact with other objects of the universe. For Instance, when the sun comes before our eyes, something other than the core of the self of the sun and the nucleus of ourselves is also present between the two and this thing is so swift and nimble that the distance between the nuclei of the sun and ourselves is correspondingly maintained and linked in every moment. The being of the sun is known and introduced with ourselves primordially through the very same thing. World of thousands of years ago was also acquainted with the sun as it is known by the world of today. Alteration in the mode of introduction has no effect on the final impressions of the introduction. If the introduction is sought through these impressions the understanding of the characteristics of the introduction could be possible.

It is one of the characteristics of this introduction that the sun appears to the man of the present age exactly the same as it used to be for the man of prehistoric era. This establishes this fact that the pattern of the light causing the introduction is fixed and uniform in nature since Eternity. All the individuals have separate cores and every core of one's self is familiar with one another. This familiarity is the resulting outcome of that light which is not visible by the sight of material eyes but Can only be seen through the inner sight. This light is of two types. One, which can be sighted through the external aspect of the sight and the other, which can only be viewed through the internal aspect of the sight and the same is in the uniform state since Eternity, no variation ever takes place in it and this invariant light is devoid of any type of features or impressions. The Substantialities (Ain) which are the original roots of the features of the existents of the universe are formed from this light. The movement of this very substantiality is subdivided into two grades. One of them is the Aversion and the second one is the Attraction.

One of the root cause of the light is invariant and is known as The Root of the Substantiality’ (Sader-ul-Ain) the other which is variable is called the Substantiality (Ain). Both these origins originate within the limits of the Potentiality in the Realm of Behest after (Sader-ul-Ain) and (Ain). First phase of these limits is the ‘Astrality' and the second phase is the 'Elementality’. Astrality is that silhouette of the light which in other words could be called the ‘Body of the Light’. The inner sight can see it and the perception can feel its presence. This silhouette has dimensions in it but its center is not located in the material world. Although the second phase; the Elementality has its center in the material world. Although the second phase; the Elementality has its center in the material world. Both these are the phases of the Realm of Potentiality. Thus, there are four dimensions in the universe.

Dimension No. 1.        The Root of the Substantiality: Invariant (Sader-ul-Ain)

 Dimension No. 2.       The Substantiality: Variable (Ain).

 Dimension No. 3.       The Astrality

 Dimension No. 4.       The Elementality

 Four channels have been mentioned earlier. Every channel in its limits is called Dimension and has its specific characteristics. When it was asked from the Holy Prophet (PBUH) as to what there was before this universe. His reply was ‘Amaa!’ “The question followed, what happened next?" He stated,” Maa”.

The word, ‘Amaa’, in Arabic is to express such a negativity which cannot be comprehended by the human intellect and 'Maa' is to express an affirmity (Positivity) which is the basis of the universe. This Very Positivity is called the Realm of Behest.

'Amaa' which could be technically called’ Beyond the Above (Mawra-ul-Mawra) and is introduced as the realm Of Light (Alam-e-Noor). The final boundary of the access of the human knowledge and understanding is technically known as the Extolled Veil’ (Hijab-e-Mehmood). The extolled Veil indicates the extreme heights of the Supreme Empyrean. It is an ascent of the highest degree for the core of human self that it could train its perception for the cognition of the Extolled Veil and could understand those Attributes of Allah which are operative there. This realm is beyond the access of the flight of the Most Intimate Angels. The final limit of the angels ‘flight is’ The Lote Tree. Intimate angels cannot go farther than The Lote Tree. Next below to the Lote Tree (Sidratul Minteha) are the heights which are known as the Inhabited Dwelling (Bait-ul-Mamoor). 

The Angels living in between the expanses of the Lote Tree and the Inhabited Dwelling are of three types. One of the group of Angels is persistingly celebrating the praises of Allah and is busy in glorifying Him. Second one conducts the Orders and Commands of Allah to the Worlds. And the Angels of the third group are responsible for retaining the Orders of Allah, pertaining to the Realm of Behest, in their memories. All these Angels are associated with the Preserved Scripturum. Area of the activities of the Intimate Angels or the Exalted Angels (Seraphim) is next below to the Realm of Light (Alam-e-Noor). The Exalted Angels are the angels with six wings. They have the ability to endure the Commands of the Realm of the Light and they have the sagacity of defining the Realm of Light. The Commands of the Realm of Light are the very same Commands which are Issued from the Supreme Empyrean by Allah, the Most High. Below to these angels are the ranks of the Mystic Angels who have the sagacity of understanding the messages of the Exalted Angels. Below them are the Celestial Angels (Cherubim). They have the sagacity of understanding the messages of the Mystic Angels. In the fourth cadre are the angels of the Low Ranks who are scattered everywhere in the regions of the earths. They enjoy the sagacity to get those Orders executed and carried out which are passed onto them.

The angels with six arms have six sagacities and each sagacity is a Light (Noor).

1.  They have the realization of the Being to some extent.

2.  They have the cognition of the Attributes.

3. They enjoy the understanding of the Root of the  Substantiality’ of the Realm of Behest’.

4.  They are acquainted with the arrangement and creation of the substantiality (Ain).

5. They are masterly versed with knowledge of the Astrality of the Realm of Potentiality or the Created Realm.

6. Ingredients and the components of the Created Realm or the Realm of the Potentiality are given in their charge.

In other words, the Exalted Angels (the Seraphim) are composed of the lights of the six types of knowledge mentioned above. It will not be appropriate to consider that the knowledge is something different and other than the light, in fact, the light is the knowledge. Should the Knowledge come before us in a form or shape it would be a sort of light which would be representing the various characteristics of that Knowledge in its shades.

Similarly, the Mystic Angels are composed of the lights and listed above from 3 to 6. Their four arms represent these four lights. They have the cognition of the Realm of Behest the Created Realm. The Celestial Angels have the cognition of the Realm Behest. The lights of the Substantiality’ (Ain) and the Root of the Substantiality (Sader-ul-Ain) are accumulated in them. The angels of the Low Rank compounded with the light of the Astrality and the Elementality, excel in understanding the components and ingredients of the Created Realm.