This treatise explores the profound meanings embedded within the verses of the Holy Quran, each of which reveals an aspect of the ranks of the Divine Saints, the power of creation through speech, the external and internal beauty, the retreat in the face of social occurrences, the absence of blame in the propagation of the divine mission, and the distinctions among the Prophets of God. These examinations, akin to a deep ocean harbouring hidden gems, elucidate the position of the special servants of God within the cosmic order and highlight the connection between Divine Will and pure hearts. The focus on the content of the verses and narrations, with an analytical and systematic perspective, provides a foundation for understanding the concealed layers of monotheism, guardianship, and perfection, without departing from the details and principal meanings.
This section, linked to the introduction which emphasises the station of the special servants, examines the rank of devotion and the role of pure hearts in the realisation of Divine Will, like a bridge connecting general concepts to profound details.
Have you not known that Allah has dominion over the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent.
(Quran, Surah Al-Maidah, 5:40)
Every system and order that God possesses is embedded within the hearts of His special servants. As this noble verse states, God punishes whomever He wills and forgives whomever He wills. Some of Gods servants bear the attribute of whom He wills and embody the devotion to the Truth Exalted, as narrated:
Imam al-Sadiq (peace be upon him) said: The Messenger of Allah (peace and blessings be upon him and his family) said to Lady Fatimah (peace be upon her): O Fatimah, verily Allah the Blessed and Exalted becomes angry with your anger and is pleased with your pleasure. At that moment, Sandal entered and said to Jafar ibn Muhammad (peace be upon him): O Abu Abdillah, these youths come to us with rejected narrations from you! He said to him: What is that, O Sandal? He said: They came to us from you saying that God becomes angry at the anger of Fatimah and is pleased with her satisfaction. Jafar (peace be upon him) said: O Sandal, did you not hear in what you narrate that Allah the Blessed and Exalted becomes angry with the anger of His believing servant and is pleased with his pleasure? He said: Yes. He said: Why then do you reject that Fatimah (peace be upon her) is a believer, and that Allah becomes angry at her anger and is pleased with her satisfaction? Sandal replied: Allah knows best where to place His message.
Some of Gods saints attain, in this world, the rank of devotion and whom He wills, so that whatever settles in their heart is actualised; hence, they always guard their hearts to prevent anything unwelcome from taking root. Whatever desires to enter or rest there is subject to their will and discretion. It is rare for them to become intimate with anyone or to be angry at anyone. Whatever they say and whatever they please becomes manifest, and God grants them that choice without the need for an angelic intermediary to realise their wishes. The station of such a person is far superior to these meanings. Yet God acts through their heart and speech. Like a stone that shatters glass upon a strong strike, their hearts affect the phenomena of existence, and everything aligns with the will of their heart.
Those unaware of these realities must be freed in Barzakh (the intermediate realm) from the swaddling bands around themselves and, with their crippled and infirm feet, leave the world. They must be exposed widely in Barzakh with many difficulties so that they may be cleansed from the denial of such realities. Their Barzakhic recompense begins with death. The rank of whom He wills and devotion is one that is reported in the Holy Quran as absolute for the Truth Exalted, and with diminution in rank for the servants.
This section elucidated the rank of devotion of the Divine Saints as a bridge between the Will of God and the hearts of the special servants, demonstrating the direct impact of pure hearts on the cosmic system. This station, exemplified by the metaphor of stone and glass, emphasises the power of creation through speech and the vigilance over the heart, linking heedlessness thereof to Barzakhic retribution, thus facilitating a deeper comprehension of whom He wills.
Continuing from the rank of devotion in the previous section, this part examines the power of creation through speech of the Divine Saints and the necessity of consideration for their sensitive hearts, like a branch growing from the main trunk enriching the meanings.
They said: We were harmed before you came to us and after you came to us. He said: Perhaps your Lord will destroy your enemy and appoint you successors upon the earth so He may see how you act. And indeed We seized the people of Pharaoh with years of drought and a deficiency of fruits so that they might remember.
(Quran, Surah Al-Araf, 7:129-130)
Prophet Moses (peace be upon him) expresses the phrase: (Perhaps your Lord will destroy your enemy and appoint you successors upon the earth) in a creative manner, which is essentially a prayer from him, and the following verse indicates its acceptance.
The power of creation through speech of the Divine Saints and Prophets of God is such that great caution must be exercised so as not to cause their displeasure. One must consider their sensitive hearts; otherwise, that displeasurewithout uttering a curseproduces a creation that can instantly undermine a firm and solid foundation. Similarly, in the context of affection, a servant can be led through ranks by a glance of their favour.
This section emphasised the power of creation through speech of the Divine Saints, describing their sensitive hearts as the source of great influence, where their displeasure can collapse foundations and their affection can elevate levels of perfection, thereby establishing a meaningful connection with the rank of devotion.
Expanding the concept of inner perfection from previous sections, this part addresses the external and internal beauty of the Divine Saints, like a flower blossoming from fertile soil.
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