H U R Q A L Y A S Y N D I C A T E
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WARNING - by reading this content
you will be exposed to mind control technology that may
cause permanent destruction of cognitive personality.
﴿ذَكـــْركَ ذَكـــْر عـَلـى
مــَوُلأَنـَا أبـا اْلفــَضٌــل﴾
روى قال مولاي الصادق :
ذكر الله : أمير المؤمنين.(1)
روى قال الرسول :
ذكر علي عبادة . (2)
قال مولانا أبا الفضل :
انا ذكر علي . (3)
اي ذكر ابا الفضل العباس ﷻ هو ذكر مولانا علي وذكر
مولانا علي هو ذكر الله ﷻ 🍇🛐
المصادر 📚 :
(1) تفسير القمي جزاء 1 صفحہ 365
(2)كنز العمال (سني)-ج11 صفحہ 601 .
(3) بطل العلقمي
I
THE
SPIRIT ENERGY
GENERATOR
THAT
IS THE ALL OF IT
THAT ISISISISISIS THAT
EXISTENCE
IS
THAT
32 28.
{يا من دل على ذاته بذاته. وتنزه عن مجانسة مخلوقاته}.(1)
قال الأمام السجاد(منه الرحمة). {نحن واللّه دللناكم على ربكم}.(2)
قال امير المؤمنين(منه الرحمة) {انا ذات اللّه العليا}.(3)
{ذات الشيء حقيقته}.(3)
قال الصادق(منه الرحمة) {إن اللّه اخترعني من ذاته وانا غير منفصل عنه}.(4)
قول الإمام الصادق(منه الرحمة) {الجمع بلا تفريق زندقة والتفريق بلا جمع تعطيل والجمع بينهما توحيد}.(5)
Bi-i
bismi'l-lahi'r-rahmani'r-rahim
Adem-i ḥākidür iy dīv-i racim
Ādem-i ḥāki cihānuñ cănıdur
Nutk-i Yezdāndur
Hak'un Kur'an'ıdur
Adidur çün ism-i a zam
Adem'ün Gözgüsidür on sekiz bin 'alemün
Ger Hak' ister isen ey ademi
Nefḥa-i Rūḥu'l-Kudüs'den ur demi
Hakk'ı istersen işit nutk-i beyan
Hakk Teʻālā sıranı Hakdan “ayān
Hakk'a vahdet yolin Adem bilür
Cümle esma sırrını Adem bulur
Melekun üstādi Ademdür hemän
K'oldi mescid-i melek of gayb-dān
İsm-i a Zam Hakk'un esmasında
Mahrem-i csina olandur raz-das esma
Hakk yoğurdi Adem'in çün bakini
Şüretinde yazdı hatt-i pākini
Yazdı Kur'an'un hurufin bi-galat
Şüreti levḥinde ottuz ikki hat
Şüretidür arş-i Rahman u kelām
Söz tecelli kıldı Adem'de tamām
var
Nutk Rahman'dur yüzi
'arş-ı Hüdā
Ohi e'r-rahman
'ala'l-arṣi'stevā
The existence (hasti) of anything
[composed] of earth, water, of and fire, of
heavens and stars, and of the physical world {in
general] consists of the divine Word (kalima-t
khudáyat)
All [these entities] are created by the Word and
in use {with the structure] of the Word
(bar-mithal-i kalima ast)
|For this reason], in the world of dreams (khwab),
visions and spiritual disclosure (kashf),
they are seen as speaking, hearing, seeing and
walking. (In that world], it can be seen that
every atom speaks and hears. Therefore, every atom
from the circles of existence has the possibility
to become a human being (insan). At the moments of
inspiration,
it is possible to see that the body members
of a person speak to this person, [as if every
member]
were a separate human being.
Since, from the perspective of their innermost
reality
(az ru-yi nee every existing thing is a part of
Adam, and Adam [encompasses all [that exists],
in the world of spiritual disclosure it is
possible see that any particular [object or being]
is the body (wujud) of Adam, and it is possible to
see Adam [in] everything.
Israfil will blow (nafkha) into
the Trumpet (sir), and the Trumpet is a horn
(qarn). It has been established that the
constellations are 12, and they have the shape of
the divine Throne. Adam and his descendants were
brought to life by the divine Breath (nafkha)
[blown into them] ... The 12 constellations have
the form of Adam, and are divided in accordance
with the original nature of Adam. One of them is
Taurus, possessor of a horn ... There is no tomb
(qabr) that would not be provided with an orifice
(surakhi), through which the [divine] effusion and
breath reaches this tomb: ‘For the Trumpet shall
be blown, and whosoever is in the heavens and
whosoever is on the earth shall swoon’ |Q. 39:68].
[At this moment}, the original nature of the
[heavenly] degrees [with their fractions, which
are the counterparts of the ontological ‘words')
will me visible, as well as the Throne, the Book,'
the spelling and the writing, and a garden the
breadth whereof is as the breadth of heaven and
earth’ [Q. 57:21], and all that was promised by
the prophets and God.
All the 114 suras [of the Qur'an]
with the 14 ‘words’ (kalima) that appear at the
beginning [of some suras represent], in a sense,
the 14 [lines] on the [human] face. On the Day of
Resurrection (giyama), the Qur an will be
represented on the face of man (bar ri-yi rajul)
..- According to a hadith, on the Day of
Resurrection, God will make the Qur an appear in
the form of a man (bi-strat-i rajul).” [The
verse]: ‘Move not thy tongue’ (Q. 75:16} refers to
this [event] ... The Messenger, peace be upon him,
said that, on the Day of Resurrection, the Qur an
will appear in the form of a man. All the Quran is
composed of 29 ‘words’, and the true 29 ‘words’
(bist wa nuh kalimat haqiqi) and the divine
[ontological] writing (kitabat-i khuda 7) is the
face of Adam. This will be shown, on the Day of
Resurrection, by the appearance of the Qur'an in
the form of a man (220a-221a).
[THE
SAVIOUR] WILL COME AND SAY:
‘I AM THE SUM OF ALL
TRUTH’ (MAJMU-YI HAMA HAQIQA).
WHEN HE WILL REVEAL THE
INNERMOST TRUTH
AND [THE TRUE] BEING
(HAQIQA WA HASTI) OF THE 32
[PRIMORDIAL] ‘WORDS’
, HE WILL SIMULTANEOUSLY
REVEAL [THE TRUE MEANING]
OF ALL PROPHETIC BOOKS
(KUTUB-I ASMDANI).
THE TRUE DIMENSION (HAQIQA)
OF ALL
[THAT EXISTS]
IS OPEN TO HIM.
The Book of Life (mushaf-i hayat) is so
called because, unlike the Gospels and the Torah, which
were written down (in human writing], it is the divine
Book and divine Wntng (mushaf-i ilahi wa khatt-i
ilahi)... Opening and reading of this Book produces
eternal life (hayat-e jawidani). [This Book contains]
the secret of the 32 divine ‘words’ (sukhan-i Wahi),
which Adam originally received from the heavens, by
means of which Adam was created, [the number of lines
of] his face and of the members of his body being in
accordance with the number [of these ‘words’]. It is
with reference to these [words] that Jesus said: `I am
this Word’ The Lamb with seven horns (barra-yi
haft-shākh), which will open this Book [of Life] and
sacrifice himself before the Father, delivering [through
his sacrifice] the servants of God from the divergence
of languages will be Jesus the Messiah (masih).”' The
divine Word manifested in Adam was also Jesus, for he
said: “The first thing, which came from the heavens, was
the Word, and | was this Word, and God was with this
Word.”* 1 will come back at the end of time in order to
reveal the original nature of Adam’s face, which
contains the science of the divine Word,’ These 32
‘words’ of Adam, which are the Word of God ... when they
are set free from the shape and form [of corresponding
letters} are like Jesus [who said]: ‘We do not have any
length, or depth’, which are [the dimensions] of the
bodies (ki inha sha n'i jism)
All existing objects and beings
are the ‘words’ of God, as it is
mentioned [in the verse]:
‘God gave us speech, as He
gave everything speech’ [Q.
41:21].
‘Upon the day the earth
shall be changed to other than
the earth, and the heavens’ [Q.
14:48]
[means that] when the heavens
and the earth will be changed to
other than heavens and earth,
they will be substituted by the
divine Word.
The
innermost truth (haqiqa) of the
secret of all
[focused] on the Saviour
(Mahdi). The Saviour = innermost
truth of all prophets is
manifested (tajalli) thro
myself. I am the locus of
manifestation (mazhar) of them
all’ This means that the
innermost reality of the
prophets which consists of the
32 [primordial] ‘words’, will be
made manifest i him, revealing
the [divine] Essence and
attributes (bayan-i ji wa
sifat). And the innermost truth
[of the ‘words’] is in the
single [phonemes] (mufradat)
(389b).
The Messiah,
Jesus son of
Mary, was His
Word that He
committed to
Mary’ [Q.
4:171].
Jesus
was therefore
the
Word of God,
and the
Writing of
God.
Starting with
him, [the
divine
ontological
writing
spread] on all
objects and
beings.
It is he
who will come
from heavens
at the time of
prayer:
‘There is no
Saviour except
the Messiah
Jesus son of
Mary’; ‘
There is not
one of the
People of the
Book but will
assuredly
believe in him
before his
death’ [Q.
4:159].
Everything
[that exists]
in the three
worlds,
apparent and
hidden (zahir
wa batin),
in imagination
and mental
images
(takhayyul wa
tasawwur) is,
like him,
divine
[ontological]
writing and
the Word of
God.
As such,
everything is
speaking, as
it is said:
‘God gave us
speech, as He
gave
everything
speech [Q.
41:21].
If the
things were
not the Word
of God, they
would not [be
among those
mentioned in
the verse]:
‘He gave
everything
speech.’
[And
‘Ali said]: ‘I am the speaking Word of God’,
* and‘ am the
point under
ba’ (392a)
There
is no Saviour
except the
Messiah Jesus
son of Mary’,
and “The
Saviour [will
be] from my
house, from
the children
of Fatima.’
Both
[traditions]
are correct.
The Saviour
(Mahdi) will
be the Word of
God.
[And Ali
said]: ‘I am
the point
under ba.”
It is known
that the 28
‘words’ and
the 32 ‘words’
are, in their
essence
(dhat),
one Word.
O Christian
(ay tarsa),
according to
you, is this
[bodily] form
(stira) of
Mary
[identical] to
the form of
Adam and Eve
or not?
Certainly, it
is. The form
produced by
the spirit
made flesh
(surat-i rūh-i
gishtmand) is
the form of
Adam. In the
Torah and
[other]
prophetic
books it is
said that God
the Most High
taught the
names of all
existents
(majmia-yi
mawjudat) to
Adam, peace be
upon him. And
the
descendants of
Adam, who
speak
different
languages,
[all] obtained
the [bodily]
form of Adam
(sirat-t Adam)
from Adam. It
is said in the
Torah: ‘Let Us
make man in
Our image,
after Our
likeness, and
let them have
dominion over
the fish of
the sea, and
over the fowl
of the air ...
So God created
man [Adam].""!
Jesus (masih)
has the form
of Adam. And
Adam, peace
be upon him,
was shaped in
the form of
God Whosoever
reaches [the
knowledge of
the innermost
meaning of the
form of Adam,
attains [the
knowledge) of
God and of all
prophetic
[revelations].
He or she
attains the
Word and the
Speech of God
(sukhan-i
khuda wa
nutq-i khuda),
concerning
which Jesus
said: 'I am
the Speech of
God (man
nutq-i khuda
am). O
Christian,
according to
the Torah, the
form of Adam
is the form of
God (şurat-i
Adam şûrat-i
khuda bashad).
The form of
Jesus,
produced when
he became
flesh in the
womb of Mary,
is also the
form of God.
Jesus became
flesh and took
the form of
Adam in order
to make
visible the
Word of God:
'I am the Word
of God that
came' (man
kalima-yi
khuda-am ki
amada-am)...
Now, O
Christian, be
aware that,
since Jesus
said: "I am
the Speech of
God', this
[divine] Word
is produced by
the tongue of
Jesus... When
he came [in
his historical
mission], the
32 ["words"
which compose
the] Speech
taught by God
to Adam as
counter- part
of the 32
lines (of the
ontological
writing] on
his face, and
[reproduced]
on the face of
Jesus...
[these 32
primordial
'words'] which
contain all
that exists in
two world...
were then not
yet [fully]
manifested in
the tongue of
Jesus. This is
why he said:
"I go, but I
will come back
and complete
the religion
of the
prophets. I
have come to
complete, not
to abrogate.
God the Most
High created
Adam and made
him the locus
of
manifestation
(mazhar) of
the 32 ‘words’
without
beginning and
without end.
[These ‘words’
were then
taught to
Adam]: ‘He
taught Adam
the names, all
of them’ [Q.
2:31}. [The
same] 32
‘words’ were
produced by
the tongue of
Adam. The
‘science’
(ilm) of the
28 and 32
‘words’ was
also written
in the lines
of his face.
The 28 ‘words’
were first
revealed to
the Messenger
[Muhammad], so
that the
explanation
(bayan) of the
32 ‘words’
could be given
later on.
if someone
asks why the
Messenger,
peace be upon
him, did not
explain the
innermost
meaning [of
his mission]
(bayan-i in
haqiqat
nakard), and
[why] he said:
‘I was sent to
explain the
law, not [its]
innermost
truth’, the
answer is that
he was the
Messenger of
the end of
time (rasūl-i
akhir-i
zaman), and
there will be
no Messenger
after him. He
said: “My
community will
be divided
into 73 sects,
[of which] all
will go to
Hell with the
exception of
one.” He also
said: ‘God
referred to
the person who
will bear
witness of my
message as the
one “who
possesses the
knowledge of
the Book” (wa
man indah ilm
al-kitab) [Q.
13:43]
When this
witness will
come, he will
bear witness
to the
innermost
truth (haqiqa)
of my
[mission]. God
will make
apparent to
him my
knowledge
(ilm) and my
truths (haqq),
and thus all
beings and
descendants of
Adam will know
that this
person comes
from God, and
[represents]
the way to the
divine science
(ilm-i khuda).
The sect
intended to
salvation will
recognise him.
This is one of
the reasons
why the
Messenger did
not [explain
the innermost
meaning of his
mission]. The
second
[reason] is
that God
wished that
the beings
look keenly
for this
secret, and
attain it with
difficulty, in
order that
they realise
that; ‘They
comprehend not
anything of
His knowledge
save such as
He wills’ |Q.
2:255]
If someone
asks: Why does
God not
[explain in
His book] the
details
concerning the
number of
postures of
the prayer
(raka) that
you mention?
The answer is
that, from
[the verses]:
“We have
adorned the
lower heaven’
- and
[Muhammad] saw
Adam on this
lower heaven
[during his
heavenly
ascension] —
‘with the
adornment of
the stars’ [Q.
37:6}, ‘and
guarded them
from every
accursed Satan
excepting such
as listens by
stealth - and
he is pursued
by a manifest
flame’ (Q.
15:17-18], it
can be
concluded that
it is
impossible to
enter the
heaven by
satanic
inspirations
(ilhamat-i
shaytani) and
by the
imaginations
coming from
the lower self
(takhayyulat-i
nafsdni). The
secret
[referred to
in the verse]
‘then revealed
to his servant
that which he
revealed [Q.
53:10], and
the secret of
the reason
behind the
reduction of
the number of
prayers from
50 to five,
behind the
[numbers of]
17, 15 and 11
[postures of
the prayer],
[behind] the
orientation of
the face
towards
Jerusalem or
Ka'ba, can be
attained only
by divine
inspirations
(ilhamdt-i
ilahi) and by
an influx from
the invisible
realm
(waridat-i
ghaybi). God
did not reveal
[these secrets
in the mission
of Muhammad
intentionally],
because when
the [Witness]
to whom God
alluded [in
the verses]:
‘The
unbelievers
say, Thou art
not an Envoy.
Say- God
suffices as a
witness
between me and
you, and
whosoever
possesses
knowledge
ofthe Book’
|Q. 13:43),
Thus We
appointed you
a midmost
nation that
you might be
witnesses to
the people,|
and that the
Messenger
might be a
witness to
you’ (Q.
2:143], will
bear his
witness) will
know that he
did not bear
this witness
by imitation
(an guwahi
bi-taglid
nist), but it
comes from
this science
mentioned [in
the hadith):
'I have
prepared for
my faithful
servants that
which no eye
has seen, no
ear heard. no
human heart
ever felt’
(277a-b).”
If
someone asks:
You say that
everything
that [we] hear
from [our]
mothers,
fathers,
[other] people
and teachers
is 'a source
of imitation
(taqlid). When
we testify
[saying], ‘I
bear witness
that there is
no god but
God, and I
bear witness
that Muhammad
is the
Messenger of
God’, we do
this by
imitation.
Therefore.
either prayer
and its
postures, the
call to
prayer,
declaration of
faith land
other rites
are
accomplished
following
what] we heard
from our
mothers and
fathers, or
[as] Adam
[accomplished
them) when ‘He
taught Adam
the names, all
of them’ (Q.
2:31}, and ‘We
had taught him
knowledge
proceeding
from Us’ [Q.
18:65},
without any
physical
teacher. [This
is also the
case] of those
about who God
said:
‘Whosoever
possesses
knowledge of
the Book’,
from |the
verse] ‘Say:
God suffices
as a witness
between me and
you. and
whosoever
possesses
knowledge of
the Book’ [Q.
13:43}. The
answer is that
whosoever
claims to
‘possess
knowledge of
the Book’,
must also
belong to the
[‘midmost
nation’
mentioned in
the verse!
“Thus We
appointed you
a midmost
nation’ [Q.
2:143}, and
have the
knowledge of
the true
meaning [of
the religious
rites such as}
declaration of
faith, prayer
and the number
of its
postures
(raka), [the
knowledge
referred to by
the verse]:
‘We ...
guarded them
from every
accursed
Satan’ [Q.
15:17]. [He or
she must also
know] why, on
the night of
the heavenly
ascension,
when the
prayer was
enjoined [upon
Muhammad, its
numbers were
reduced) from
50 to five:**
‘And perform
the prayer [Q.
11:114]; and
why, though he
understood
[the innermost
meaning of the
numbers] of
17, 15 and 11
raka,
[Muhammad] did
not explain it
{during his
historical
mission]. The
answer is that
when the
Witness, a
complete
stranger to
everybody,
will come and
give an
explanation
[of these
matters],
people will be
able to
recognise him
as a person
who comes to
explain the
true knowledge
of religion,
resurrection,
declaration of
faith, clear
and ambiguous
{verses of the
Quran| (ilm-i
dini wa giyama
wa shahada wa
muhkam wa
mutashabih),
they [will
see] that he
comes from God
... [He will
be someone
who] reached
[the knowledge
of the} secret
of ‘then
revealed to
his servant
that which he
revealed {Q.
53:10], and
[explain] why
[Muhammad, in
the course of
his heavenly
ascension] saw
Adam on the
first heaven;
why it is
said, ‘a day
when heaven
shall bring a
manifest
smoke’ [Q.
44:10]; why
[Muhammad] saw
God in the
form of Adam
‘in the form
of a beardless
youth’;” why
he was sent to
all existents
(mabiath
bihama
khala’ig); and
why, when
Jesus will
appear, all
creatures will
be united
within one and
the same creed
(87a-b).
This science
of the
creation of
things (ilm-i
khilgat-i
ashya ) [by
the means of
the 28 and 32
ontological
letters
produced by
the command
Kun! (Be!)]
had to appear
in the
religion
[established]
by the ummi
Prophet
[Muhammad],”*
in the midmost
[position]:
‘Thus We
appointed you
a midmost
nation that
you might be
witnesses to
the people’
[Q. 2:143]
(75b).
‘God
bears witness
that there is
no god but He’
(Q. 3:18]. O
seeker, {in
this verse]
God bears
witness to
Himself that
there is no
god but He. As
far as you
have not
attained the
[knowledge of
the identity
between Adam,
divine power
and Word]
mentioned
above, how can
you know how
He bore this
witness? As
far as you
stay in this
condition, you
are certainly
not Him, and
therefore, you
cannot know
Him as He is,
and cannot
bear witness
to His Oneness
based on your
personal
realisation
(tahqiq). As
far as you did
not experience
the existence
of all beings
(wujtid-i
jami-yi
mawjudat), and
became
identical to
all existents
(ayn-i
wujiid-i
hama), [as far
as] you did
not draw the
line of
balance
(khatt-i
istiwa ) of
all beings and
became
identical to
this line of
balance, how
can you
contemplate
[Him]
‘standing firm
on justice’
(qa iman
bi-l-qist)”"
[Q. 3:18] in
everything?
How can you
become ‘endued
with
knowledge’
(alia al-ilm),
and bear
witness on the
basis of your
personal
spiritual
realisation
(tahqiq) in
accordance
with what God
has said [in
the verse]:
“That is the
standing firm
on justice”
[Q. 3:18). But
sires te vee
above-mentioned
knowledge, you
become ‘endued
with na i e
ledge’, and
join the
midmost
nation, and
can therefore
ba witness on
the basis of
your personal
realisation,
And the
Messenger -..
can then bear
witness to
your
truthfulness
(sidq without
any doubt or
hesitation.”
You must hear
permanently
with clear
hearing
(bi-sam-i
yagin), the
call, 'Am 1
not or Lord?
[Q. 7:172],
coming from
Lord (rabb),
or from Father
(ah) or from
Adam, or from
the Back
(zahr), or
from the Power
(quwwa),”*
which are all
one and the
same thing,
and you must
hear and
contemplate,
with clear
hearing and
knowledge (bt
sam’ wa ilm-i
yaqin), the
answer ‘Yes!’,
coming not
only from the
spirits of
Adam's
descendants,
but from
[every] atom
of existing
[beings and
objects] (az
dharrat-i
mawjūdāt),
from the
apparent and
the hidden
(zahir wa
batin), from
[anything]
actual and
possible
(bi-I-fil wa
bi-I-quwwa),
from the
living and the
dead, in
dream, when
awake and in
imagination,
from the
speaking and
the silent
(natiq wa
samit), from
mineral, plant
and animal.
Then, you can
bear witness
also on the
part of all of
them, that all
existing
[objects and
beings} answer
“Yes” [when
questioned by
God]: “Am I
not your Lord?
and that they
all recognised
[God as their
Lord]. As far
as you did not
realise the
above-mentioned
condition, how
can you bear
witness to the
delivery
(tabligh) of
the prophetic
messages? How
will you join
the midmost
nation? And
how can the
Messenger bear
witness to
your
truthfulness,
as it is said:
[Thus We
appointed you
a midmost
nation that
you might be
witnesses to
the people,]
and that the
Messenger
might be a
witness to
you’ [Q.
2:143]?
‘God
bears witness
that there is
no god but He
- and the
angels, and
men possessed
of knowledge -
upholding
justice’ [Q.
3:18} Their
witnessing
takes place
before the
divine
condition (ki
hal-i khudast)
‘upholding
justice’.”° At
the moment of
witness, God
is always at
the station of
Justice and
Equity (dar
maqam-i qist
wa adl)
(347b).
‘Praise belongs to God who has put
away all
sorrow from
us. Surely our
Lord is
All-forgiving,
All-thankful,
who of His
bounty (min
fadlih) has
made us to
dwell in the
abode of
everlasting
life wherein
no weariness
assails us
neither
fatigue’ [Q.
35:34-35]. And
[Muhammad],
peace be upon
him, said: ‘I
am the city of
knowledge, and
I am abode of
wisdom, and
‘Ali is its
gate.” It is
possible to
reach this
abode by
bounty
(bi-fadl)
(368a).
“Recite: in the name of thy Lord ,.. * [Q. 96:1]: alif, lam, mim, and other [letters and their combinations at the beginning of some Qur'anic suras) are names (ism), as this is indicated in the utterance of ‘Ali: ʻO kaf, ha, ya, ayn, sad, I seek a refuge with you; O hm, ‘sq, I seek a refuge with you!’ mentioned in the Tafsir al-kabir. The disjointed letters (hurif-i mufrada), like alif, lam and mim are ... names of God, because whosoever names God by these names [of letters], names Him by all other names, which are composed of [these letters]. ‘The day its (the Book's) interpretation (ta wil) comes’ |Q. 7:53], and [Muhammad] said that “Ali will fight for the ta wil. This means that [the knowledge] of the ta wil was given to ‘Ali, that is, to his descendants (206a-b).
The
Prince of the
Believers
[Ali], may God
honour his
face, said:
'All secrets
of God the
Most High [are
contained) in
prophetic
books; all
prophetic
books are
[contained] in
the Qur'an,
all that is in
the Qur'an [is
contained] in
the opening
chapter; all
that is in the
opening
chapter [is
contained in
the formula]
"In the name
of God
(bismillah),
all that is in
bismillah [is
contained in
the letter]
ba' of the
bismilla; all
that is in the
ba of the
bismillah [is
contained] in
the
[diacritical]
point under
ba; and I am
the point
under ba: As
[All] said, "I
am the point
under ba",
whosoever
knows the
[innermost
meaning of
the] point,
knows [the
rank of] Ali.
Whosoever
knows [the
innermost
meaning] of
the Qur'an and
of the point,
knows the Imam
of his time
(Imam-i
zaman). [God
said to
Abraham]: 'I
make you a
leader (imam)
for the people
[Q. 2:124];
[the believers
said]: 'Make
us a model
(imam) to the
godfearing'
(Q. 25:74].
The true
imamate
(imamat-i
haqiqi) does
not exist
outside the
prayer
(şalat). For
him ['Ali],
the point
under ba' of
the bismillah
had a meaning
that the shape
of the letter
'b' had not.
['Ali] used to
perform
[daily] 51
Irak'a of
prayer). His
acts of
worship (amal)
during day and
night were
thus in
accordance
with the
complete
number of
divine secrets
and prophetic
books. He was
therefore
rewarded [by
the knowledge]
of all [the
secrets
contained in
prophetic
books]. In
virtue of his
utterance): "I
am the point
under ba....
['Ali] was the
point in the
true
(ontological]
writing of God
(nuqta-yi
khatt- i
haqiqi-yi
khudai), while
the visible
point [of the
human writing)
is a locum
tenens (qa
im-maqām) of
this point of
the
lontological]
writing of
God' (232b).
"The
Quran is my
Imam. [The Qur
an] is the
soot and
blackness [of
the ink,
support of the
visible
writing, which
constitutes]
the science of
the divine
Word]. [During
the prayer),
it is
convenient to
turn the face
in this
direction,
because the
soot and
blackness (of
the writing]
lead to the
Word (kalima).
The Imam is
the person
[referred to
by the
expressions]:
"I am the
speaking Word
of God" (and
kalam Allah
al-nätiq) and
'His Word that
He committed
to Mary' (Q.
4:171].
Therefore, the
Word is Imam,
and whosoever
is dead
without having
known the Word
dies the death
of the
ignorant."
This means
that whosoever
does not know
the Word of
his time is an
unbeliever
(kafir). "I am
the speaking
Word of God',
'Everything We
have numbered
in a clear
register (fi
imam mubin)
[Q. 36:12),
that is, 'in
the clear Word
(ay fi kalima
mubin)
(189a-b).
The Messenger
said:
"Whosoever
dies without
having known
the Imam of
his time dies
the death of
the
ignorant....
From this
hadith, it can
be concluded
that there is
no age without
the Imam. and
the Imam of
every age is
the holy Book
of this age,
for it is
said: "Yet
before it was
the Book of
Moses for a
model (imam)
and a mercy
[Q. 46:12],
and
'Everything We
have numbered
in a clear
register
(imam) [Q.
36:12].
Therefore,
this 'Imam'
refers to the
Qur'an and to
all [other]
holy books. It
is thus
necessary to
know the Imam,
which is the
holy Book. And
the Quran is
Imam, because
it explains
the Essence
(dhat), the
attributes
(sifat) [of
God], the
origin and the
return (mabda
wa ma'ad), the
science of the
without-beginning
and
without-end
(ilm-i azal wa
abad), the
past and the
future (ma
kana wa ma
yakun)
(430a-b).
Concerning the
imamate. The
mosque is a
representation
of the human
form (mithal-i
şûrat-i
insan), and
the mihrab is
the
representation
of the face.
There is the
place of the
Imam. In
accordance
with the
religious law
(sharia),
nobody can
stand before
the Imam, nor
at his right
or left. The
true Imam
(Imam-i
haqiqi), of
whom the
visible imam
(imam-i
zahiri) is
locum tenens
(qa im-maqām),
faces his own
representation,
which is the
Ka ba." Nobody
stands next to
the Imam; all
the attendance
perform the
prostrations
behind him. In
a sense, they
perform their
prostrations
before the
Imam, while he
[the Imam]
prostrates
himself before
his own
representation
- not before
his own
representation
as such, but
before this
divine truth
(haqiqat-i
khuda 1) which
is manifested
(tajalli) in
him. The
mihrab is thus
established as
[representing]
the form of
the original
nature
(surat-i
khilqa), the
location of
the unique
person
(shakhs) who
is the Imam
(150a).12
Ali said, with
regard to the
Black Stone,
that the
Covenant of
the
descendants of
Adam will
appear from
this place; it
was enclosed
into this
stone. And the
Imam will
appear from
the Ka ba,"
which is the
'mother of the
cities (umm
al-qura) and
the mother of
the earth in
its entirety
(umm-i hama
ard ast).
[Indeed], the
Imam must come
forth from the
origin (as)
'those who
follow the
Messenger, the
ummi Prophet'
(Q. 7:157)
(245a-b).