Dynamicity of Divine Right and the Saints

Right, as a current, manifests moment by moment in new dimensions. The Holy Qur’an states:

“Every day He is in a matter.” (Ar-Rahman: 29)

The saints of God, aligned with this dynamicity, are renewed and alive in each moment. Referring to the saying of the Infallible, “I have states with God,” one may assert that the path of the saints is a dynamic process harmonised with divine dimensions.

The Manifestation of the Imam of the Age as the Blossoming and Renewal of Knowledge

The appearance of the Imam of the Age (may God hasten his reappearance) resembles a blossom that perfumes the cosmos with the fragrance of knowledge. The manifestation is not destructive but an esoteric revitalisation that enriches the world with novel words and divine insights. The Imam, with purity and freshness, invites all creation towards truth. His sword is not one of destruction, but rather an instrument of love and the beauty of divine grace.

Key Point: The advent of the Imam of the Age (may God hasten his reappearance) signifies the blossoming of knowledge and the renewal of the world, guiding it toward truth with new insights.

Critique of Misconceptions

Some associate the advent with destruction and violence, imagining that the Imam comes to demolish the Kaaba or annihilate the world. Such notions are erroneous. The manifestation is a spiritual and revitalising process, enriching the world with knowledge and purity. The Imam is not a temporal executioner, but a reviver of truth, leading hearts towards the divine through beauty and majesty.

Conclusion

This work functions as a mirror reflecting the breadth of knowledge and depth of virtue in mystical conduct. Focusing on the Hadith of Gabriel, it examines knowledge in both its intrinsic and apparent forms, tracing its stages from verbal acknowledgment to certainty. Virtue, as a form of contemplative worship, guides the seeker towards divine vision, presenting mysticism as a practical path, shaped within society and reality. The saints, with certainty in divine actions, attributes, and essence, remain moment by moment in harmony with divine dimensions. The appearance of the Imam of the Age represents the flourishing of this knowledge in the world.

Exploration of Virtue and Divine Vision

Vision of the Truth through Virtue

The concept of virtue and vision in prophetic tradition is exemplified in the noble saying, “What is virtue? He said: To worship God as if you see Him, and if you do not see Him, He sees you.” This opens a path towards divine contemplation. In this teaching, worship is performed as if one perceives God directly. This not only implies attentiveness in worship but also a degree of knowledge and proximity where the seeker perceives the truth in all manifestations of creation. If vision through insight is not attainable, awareness of divine observation guides the seeker toward sincerity and self-purification.

Key Point: Virtue bridges external worship and inner contemplation, guiding the seeker from fear to love and vision.

Possibility of Vision of the Almighty

Belief in the possibility of perceiving the Almighty holds a special place in mystical and religious texts. Such vision is not limited to the physical eye, but extends to all faculties, including the heart’s eye and mystical insight. The cosmos itself is a mirror reflecting divine manifestations; seas and deserts alike participate in this contemplation according to their capacity. This perspective is rooted in the unity of existence, regarding creation as a receptacle for divine vision.

Key Point: Vision of the Truth is achieved not through material faculties but through the heart and mystical insight, with the cosmos reflecting divine manifestations.

The World as an Entirety of Perception and Consciousness

The world contains no entities devoid of perception. Each being and manifestation inherently possesses awareness; those with awareness are akin to poets, and their poetry is the vision of the Truth. This illustrates the profound connection between existence, consciousness, and contemplation. The world’s poetic essence reflects the inherent knowledge of creation about the Creator, whereby every particle perceives the Truth in its own capacity. Even those who disbelieve partake in this vision according to their potential.

Scriptural and Prayer Evidence of Vision

In the Kumayl Prayer, a verse expresses:

“If I endure Your punishment, how can I endure Your separation?”

This conveys the longing for union and vision of the Truth, where divine separation represents the greatest hardship of the mystic. Here, union signifies direct perception of the Truth guiding the seeker towards closeness and knowledge.

Key Point: Divine separation is a pain compressing the heart of the mystic, while union is the vision manifested in the Kumayl Prayer.

Similarly, in the Friday prayer for Fatima (peace be upon her), it is stated:

“O God, make me as if I see You until the Day of Resurrection when I attain Your presence.”

This frames vision as a continuous objective in mystical practice, culminating in divine encounter. Vision is thus not merely an esoteric goal, but an endless journey along the path of divine knowledge.

Vision in the Words of the Infallibles

As the Commander of the Faithful (peace be upon him) stated:

“Ali is touched in the essence of God”

and also:

“I have not seen anything except that I saw God in it.”

These statements illuminate vision within the framework of the unity of existence, where the Infallible, by virtue of complete proximity, perceives the Truth in all manifestations. Similarly, in Al-Kafi:

“Indeed, the soul of the believer is more intimately connected to the soul of God than the rays of the sun are connected to it.”

This relates vision to existential connection between the believer and the Truth.

Key Point: The Infallibles perceive the Truth in all manifestations of creation through the vision of the unity of existence, with the believer’s soul connected to divine light.

Prayer, Mercy, and Divine Assistance

In the Mashmoul prayer, seeking relief from affliction, the Divine Names are invoked:

“O God, I ask You by Your Name, in the Name of God, the Most Gracious, the Most Merciful.”

These prayers employ divine mercy as a means to proximity and vision. Names such as “O Possessor of Majesty and Generosity” indicate the greatness and transcendence of God, framing vision within a higher context.

Stages of Vision and Its Obstacles

Vision of the Truth varies according to the faculties of perception. The heart’s eye achieves deep, interior vision, while the physical eye perceives externally. This multiplicity resembles testimony, which may occur through speech, hand, or foot. Each stage provides a unique capacity for divine perception. The heart, due to its depth and breadth, surpasses physical sight, elevating vision to a higher stage aligned with faith and mystical knowledge.

Key Point: Vision of the heart surpasses physical vision due to its connection with faith and knowledge, guiding the seeker toward elevated contemplation.

Limitations of Vision

The Qur’an states to Moses (peace be upon him):

“You will never see Me.” (Al-A’raf: 143)

This verse conditions vision upon the capacity of the seeker. Moses, due to his elevated state, was deprived of direct vision. Similarly, during the Ascension, Gabriel stopped at a point, and God revealed what He willed to the Prophet from the light of His greatness. This highlights the Prophet’s superiority in vision and the limitations of other beings.

In Al-Kafi it is also mentioned:

“Speak concerning the creation of God, but do not speak regarding His essence.”

This prohibition safeguards the seeker from perplexity, as reasoning about the divine essence can lead to confusion. To comprehend God’s greatness, attention should be directed toward His magnificent creation:

“If you wish to behold His greatness, behold His great creation.”

Key Point: Vision without spiritual preparedness leads to perplexity; contemplation of creation is a safe path to knowledge.

Knowledge of God through God

Knowledge of God is attained through God, as expressed in the tradition:

“Know God by God.”

This principle links divine knowledge to manifestations of God in creation. Every being, from humans to seas and deserts, participates in this knowledge according to capacity. This cognition is derived not through matter or action, but through divine manifestations.