Theorizing about "Allah" within the foundations of Islamic discourses.

In the name of Allah

Theorizing about "Allah" within the foundations of Islamic discourses.

Foreword

Praise be to God who was before there was any being. Being cannot describe its existence, then he said: He was when there was nothing. And no speaker praised Him, He was when there was no being.

Praise be to God, Who has a known beginning, a finite end, a comprehended past, and a limited future. Nor is there an end about which "until" is said, nor a person until he is separated, nor is there a difference in attributes that has an end. So neither their intellects and imaginations, nor their thoughts and fears, nor their pure intellects and minds comprehend His attributes until they say when He was, from what He began, on what He manifests, and in what He is hidden.

Sometimes, language fails to describe what the heart is immersed in; what the intellect fails to comprehend and perception is lost in its valley. This theory is a journey through the pen of "Allah", a name that is not only one of the names, but the name of all names; the all-encompassing mirror of existence and the meeting point of the unseen and the seen.

In this sea of ​​words, we will not speak of its apparent interpretation, but of its mystical fragrance. Of “Allah” as the Imam of mystics, the dear Imam Khomeini, interpreted it in the fringe of Surah Al-Fatiha; and as the cup of existence is filled with the wind of “Bismillah.” It is as if “Ba’ Bismillah” is the exit point of the eternal manifestations, and “Allah” is the name of the essence of the Oneness, in whom everything exists, and from whom.

From the Most Merciful, whose mercy, like boundless waves, embraces the shores of existence, to the Specially Merciful, whose hand of grace embraces those seeking the path of union. This writing is an explanation of the mania of those who have lost themselves in the search for the Face of Allah and see nothing but His beauty in the mirror of His names and attributes.

Based on the Holy Quran, Nahj al-Fasaha, Nahj al-Balagha, and Usul al-Kafi; and inspired by ancient and contemporary mystical texts, we will explore this transcendent truth. May these lines be a gateway to the knowledge of “Allah”; so that those who walk the path of love, in this boundless desert, may find sustenance and be refreshed from this inn full of light. This is the explanation of mania; the explanation of “Allah.”

Abstract:

This theorizing, without any exaggeration, about him is that he is you but you are not you. It is seeing from one aspect that which has no aspects but has, describing that which cannot be described and explaining that which cannot be explained, in a language that cannot be imagined in the mind, with a pen that does not slip in the hand, a text that does not reach the intended purpose. It is the oppression of the beloved and the deity that the creature and the worshipper pursue.

"Allah" is not as we imagine, nor as those who deny His perfections have imagined; pure uniqueness, eternal antiquity, eternal permanence, stability of essence and attributes, and exclusiveness of creation. We have approached Him in four pillars and foundations, which are not far away but are not easy to approach;

First, the ontological and epistemological foundations of "Allah"; second, the supreme name and the code of the universe and the path of conduct; third, the divine will and the law of causality in the system of existence; fourth, absolute sovereignty and the fulfillment of the divine promise.

Part One: Ontological and Epistemological Foundations of "Allah"

1. "Allah" as the Absolute Truth: Pure Simplicity and the Sublime Essence

Absolute truth, in the foundations of mystical ontology, is superior to any determination and limitation and only with the attribute "Allah" does it reach its perfection and completeness of meaning. "Allah" is not merely a being, but rather the "origin of existence" and ultimate determination, and any multiplicity and diversity are only manifestations of the emergence of His simple essence. When it is emphasized in the emphatic texts that "He was when there was nothing" and "There is no ultimate that can be said about it, nor is there a person until it is separated," this refers to the same position of pure simplicity. This simplicity, which is free from any essential combination, does not mean the negation of attributes, but rather the "unity of attributes" with the essence. The human intellect, which is within the framework of creation and limited to time and space, remains confined in understanding the essence of this universality.

The negation of simile and closure as two aspects of essential monotheism:

The path to knowledge of "Allah" has always been accompanied by the danger of two fundamental deviations: "similarity" and "decoupling."

"Similarity" is an attempt to reduce the transcendental truth to the horizon of limited human perception, where divine attributes such as knowledge, power, and will are conceived as limited and creaturely. In contrast, "depersonalization," which sometimes results from excessive abstraction, denies truth any actuality in the universe and reduces it to something unmentionable or ineffective.

Mystical analysis, based on the mentioned texts, draws a transcendent path between these two paths. “Allah” is neither a body, meaning the negation of similitude, nor does he lack attributes, meaning the negation of closure. This position is summarized by phrases such as “He is not a thing like His likeness.” Any attribute applied to Him is with the aim of His attribute being “absolute perfection.” For example, His “knowledge” is not a tool, but the very truth of His existence that encompasses all known things; this encompassing is not a place, but an “existential encirclement.” This means that “He is He” in an intuitive sense; that is, His knowledge is not accessible through an external definition; but rather occurs through “adaptation to the truth of the essence” and liberation from determinations. These negations and affirmations, in fact, are all intended to remove the veils of human imagination from the absolute truth, so that the seeker can focus solely on the "Wajullah".

2. Manifestation of the attributes of essence and verb: "His throne" as a space of encompassing

Although God's nature is limited to the realm of perception, the domain of His manifestations is the attributes of action, which have made the world consistent; They are worth considering. One of the most important symbols of this time of encirclement, which is mentioned in the honorable verse "Wase' Kursiyuh al-Samawat wa al-Arza", is the word "chair". This word, which is rooted in collecting and connecting; In this field, it contains deep concepts.

Interpretation of "Kursi" as "infinite knowledge", which is from the infallible Imams ^{Peace be upon them all} It is also narrated that the entire universe, including the seven heavens and the earth, is within the scope of divine knowledge like a drop in an infinite sea. This knowledge does not require a place to manifest itself, nor is it limited to a time for its manifestation. This scope is, existentially, the foundation of all existence. Also, the “throne” is interpreted as His “absolute rule”; a monarchy that intertwines the fabric of existence. The earth and the sky are not exempt from His momentary planning, and this planning is never “difficult” for Him and does not cause “fatigue”; because His resurrection is inherent.

According to some interpretations, “chair” refers to the material world and the body, while “throne” refers to the sacred and supernatural world or spirit. However, from the monistic perspective, both are manifestations of the realm of divine sovereignty and control, one covering the physical and the other the spiritual aspects of the world. More important than the spatial distinction is the understanding that these two spheres are under a single plan that originates from divine attributes and moves according to divine wisdom. This plan is manifested in the curtains of night and day, in the diminution and increase of lights, and every movement in it is a sign of “His plan.”

3. Intuitive Knowledge: The Arc of Ascension from Acquired Knowledge to the Nearness of the Nawafil

Knowledge of "Allah" at lower levels is achieved through reason and reasoning, but to reach perfection, it requires a leap into the realm of intuition. This leap is achieved through "nearness to the supererogatory acts," the result of which is the realization of the manifestation of divine attributes in the seeker.

“Closeness to the supererogatory acts” means approaching the absolute truth through seriousness in performing the recommended and recommended acts of God. These acts are an exercise in self-discipline and inclination towards the Divine Will. When the seeker draws himself close to the Holy Place through these acts, he becomes the object of special Divine love. This love initiates the process of “annihilation” where “personal will” is consumed in the “Divine will.” This “annihilation” does not mean the destruction of existence, but rather the “annihilation of false determinations” and limited self-conceit. In this position, the seeker realizes that everything that comes out of him – action, speech, will, thought – is a reflection of the Holy Will.

After the annihilation, the stage of “survival in God” begins. At this point, the seeker no longer sees himself as independent, but as “survival” in “Allah”; and as the perfect manifestation of His names and attributes in the world of multiplicity. This is the peak of intuitive knowledge in which man not only “knows” that God exists but also experiences the manifestation of His power, knowledge, and mercy in his being at every moment. This man himself becomes a mirror that manifests His beauty in the material world, and his every action and inaction will be a reflection of the infinite wisdom of God. This is the point at which the intellect fails to comprehend and the perception remains lost in the valley of this intuition, while the heart is immersed in it.

Part Two: The Greatest Name, the Secret of the Universe, and the Path of Conduct

1. The best remembrance is that there is no god but Allah: the secret to lifting the veil of monotheisms

Dhikr and supplication are the fundamental foundations of human conduct, and among them, the dhikr of the word of monotheism holds a transcendent place. According to the narrations mentioned in Islamic texts, “The best remembrance is that there is no god but Allah, and the best supplication is that praise is due to Allah,” which has brought the importance of this dhikr to its peak. This phrase is not just a slogan; rather, it is a blueprint for the cognitive transformation of the seeker.

Reciting "La ilaha illallah" involves two vital steps:Reciting "La ilaha illallah" involves two vital steps:

First, there is the complete "negation" of any deity, partner, imagination, and limited determination of the divine holy realm. This negation negates all creatures, credentials, and even mental concepts that seek to replace the absolute truth, so that the heart is emptied of all attachments.

Second, “proof” is the pure uniqueness of the one truth from which all perfections and truths emanate. This proof does not mean the proof of one being alongside other beings, but rather the proof of the “single origin” of all truth. His mention is the key to connecting to this absolute truth. This word is a gateway that not only frees the unbeliever from disbelief, but also frees the mystic from the veil of multiplicity.

2. The Most Beautiful Names: The Manifestation of Infinite Attributes and the Way of Counting

Knowing "Allah" as an infinite essence is not directly possible; therefore, God Almighty manifests Himself through His names and attributes. These names, which are manifestations of the infinite attributes of "Allah", are themselves considered a way to approach and understand His levels of existence.

The enumeration of the divine names is not merely the literal memorization of these ninety-nine names or more; rather, it is a “deep understanding of the meanings and manifestations of each name” in the realm of existence and the innermost being of the seeker. Each name is a window to one of the aspects of absolute perfection. For example, knowing “al-‘Alim” means understanding the presence of His knowledge in all ages and universes, and knowing “al-Qadir” means understanding the negation of impotence from His realm.

This knowledge teaches the seeker that divine attributes such as knowledge, hearing, sight, and power are not temporary phenomena or limited to time and space like the attributes of creatures, but are His very essence. When He was not yet a creature, His knowledge was “known” and His power was “possible.” This inherent stability of the attributes is the opposite of the transformation and decay of the attributes of creatures. Understanding this point frees the seeker from attachment to perishable manifestations and leads him towards the truth of “eternity” that has always been and will always be the universe.

3. Divine Guardianship; The Manifestation of the "Righteous Servants" and the Inheritance of the Earth

The concept of the inheritance of the earth by the "righteous servants," promised in divine texts such as the Psalms, is directly linked to the realization of monotheism and divine guardianship at the social and practical level. These righteous are not only worthy of good deeds; they are also considered the embodiment of "divine guardianship" on earth.

The word "righteous" encompasses a range of perfections: worthiness in faith and monotheism, perfection of action, the height of knowledge, wise planning, and spiritual steadfastness. These individuals are the "successors" of God on earth; those who establish the religion of love and monotheism in the heart of the world. Although the interpretation of this verse refers to the companions of the "Promised Mahdi" ^{May Allah Almighty grant you peace and blessings.}" refers to; but this interpretation is only a manifestation of its general truth. The truth is that at any time; the earth is under the rule of persons who are the manifestation of the will and providence of God.

This inheritance is the realization of the order of creation based on the divine order; an order that has its roots in the “eternal will.” The “righteous servants” are those who, by perishing in the will of God, have freed themselves from any kind of polytheism in the will and, therefore, have found it worthy that the earth, the arena of the manifestation of divine attributes, become their inheritance, so that they may establish a system in which they will not bow down except at the threshold of the Almighty God and will not consider any partner as His equal in the kingdom of existence. This social realization of monotheism is the culmination of the practical journey of the pilgrim that accompanies the inheritance of the earth.

Part Three: Divine Will and the Law of Causality in the System of Existence

1. The Unseen and Eternal Providence: Infinite Control Over What Was, Is, and Will Be

The absolute truth, that is, “Allah,” not only existed from eternity; but the entire existence was formed in His “infinite knowledge and eternal will.” This knowledge, which is among His essential attributes, is essentially different from the acquired knowledge of the created; because the knowledge of the created is later than the known, while the divine knowledge is “encompassing all” and nothing is outside the circle of His perception. This truth is crystallized in a complementary form in the famous hadith: “Whatever Allah willed was, and whatever He did not will, it did not become.”

This sentence expresses that the eternal will of “Allah” is the absolute ruler over all the changes in the universe. No event, from a particle to a galaxy, occurs outside this circle of knowledge and will. This sovereignty does not arise from compulsion and coercion, but rather from the perfection of knowledge, infinite wisdom, and vast divine mercy. God, based on the perfect calculations of His wisdom, has established the system of existence based on the “law of causality”; every phenomenon has a cause that is itself the effect of previous causes; but the ultimate root of this chain of causes and effects goes back to the eternal will and unquestionable will of “Allah”.

2. The Plan of the Universe and the Independence of Truth from Cause

Understanding this divine plan leads the seeker to “epistemological surrender.” This surrender means accepting the fact that all things ultimately return to His wise will. This acceptance is not out of weakness or helplessness; rather, it is out of love, knowledge, and complete confidence in the perfection of His plan. If His plan appears flawed or evil on the surface, this flaw is in our limited perspective, not in the wisdom of that will.

The key point in the distinction between the Creator and the creature in the discussion of causality is the issue of "independence." The creature is a cause and its existence depends on the cause; whether that cause is a material or spiritual cause. But "Allah" is "self-existent"; His existence is not dependent on a prior agent and "His existence precedes nothingness." Everything that is created is placed in the chain of causes in the light of His will; but the divine will itself does not need an agent.

This understanding prevents man from being satisfied with the apparent causes of things, or the accidental causes, or from being pessimistic about the divine decrees, which are the inherent providence. With this insight, the seeker finds a sign of the wisdom of “Allah” in every phenomenon, even in the cycle of night and day and the diminution of light, and not only accepts this unchanging plan; but also reaches ultimate peace in it. This position means seeing absolute lawfulness as a subtle veil of absolute wisdom.

3. The Continuity of Divine Grace: Preserving the Heavens and the Earth Without Difficulty

Continuing the discussion of planning, it is necessary to emphasize that preserving and maintaining the order of existence does not involve any difficulty or burden for "Allah." This indicates the universality of His power and the perfection of His knowledge.

Unlike any finite being, which requires the expenditure of energy and time to maintain its structure; God Almighty, without any effort, preserves and arranges the heavens and the earth in their place. This absolute ability to preserve and govern numerous beings is a sign of His being the “Great Supreme Being”; in the sense that His essence is so rich that governing the infinite within the sphere of His existence does not cause any decrease in His power and perfection. This continuity of grace is itself the greatest proof of the stability of His essence and attributes. Every moment that the world exists is a testimony to the fact that “He” remains at the peak of His power and independence.

Part Four: Absolute Guardianship and the Fulfillment of the Divine Promise

1. Absolute Guardianship: The Manifestation of Names and the Explanation of "Guardian" from the Perspective of Practical Wisdom

If in the previous sections, we discussed the unity of existence and the perfection of the attributes of “Allah”, in this section, we will examine the practical manifestation and the way in which man can connect to this absolute truth in the form of the concept of “absolute guardianship”. True knowledge of “Allah” cannot be achieved except by having a “guardian” from God who guides. This guardian is the manifestation of the will and attributes of God in the world of possibility.

Divine guardianship is the rope that God has placed between Himself and His servants. This rope is the manifestation of His names and attributes in the form of a specific and infallible being. In this position, the “guardian” is not just a spiritual intermediary; rather, he is the “perfect manifestation of the names and attributes” of God; in such a way that every action and inaction of him will be a reflection of the wise will of “Allah.” This is the same concept of “vicegerency” or divine succession, which is considered the manifestation of “Allah” in the world of possibility.

Approaching this place is possible through the "nearness of optional acts"; where the seeker, by performing recommended acts and good deeds, brings himself so close to the one truth that he is covered by the special love of God. In this process, the seeker's will is consumed in the will of God, the essence of annihilation in God; then he loses his independent existence and finds himself subsisting in "God" and manifesting His attributes, the essence of permanence in God. This is the peak of intuitive knowledge in which man understands "God" not through rational reasoning; but through the light that has manifested in his heart. In this position, he goes beyond the state of being only a "knower of God" and becomes the "perfect manifestation" of His attributes.

2. Final Realization: The Inheritance of the Earth by the "Righteous Servants" and the Emergence of Divine Order

As mentioned in the verses and narrations, this path of conduct and knowledge finds its practical end in the realization of a global system based on pure monotheism; that is, the "inheritance of the earth" by the same "righteous servants."

This inheritance does not mean the usurpation of power or mere material domination; rather, it means the "complete domination of practical and cognitive monotheism" over all aspects of life. The earth, which is the manifestation and arena of the manifestation of divine attributes, is only fully subject to justice and wisdom when its rulers are the perfect manifestations of divine guardianship. These heirs are individuals in whose being all pluralistic determinations and motives have been dissolved and who have attained the perfection of spiritual endurance.

This realization is the manifestation of an order that was predestined in the unseen knowledge of "Allah". This order is not necessarily limited to a specific historical period; but its clear and complete manifestation is manifested in the companions of the Savior of the world who stand in his footsteps to establish the religion of love and monotheism in the earth and to remove the tremor of fear from the existence of people so that they will not bow down except at the threshold of His Majesty. This is the same divine "covenant" that after Moses ^{Peace be upon him} And Jesus ^{Peace be upon him}To the last Prophet ^{May Allah bless him and his family.} And after them to the infallible Imams ^{Peace be upon them all} It was accomplished and finally reaches its peak of fulfillment with the promised reappearance.

3. Rejecting similes and closure; protecting the realm of the essence of oneness

Ultimately, understanding these mystical levels and the practical realization of guardianship is dependent on absolute adherence to the principle of "inherent monotheism" and avoiding two major fallacies: "similarity" and "decoupling."

"Similarity": This means limiting the Absolute Essence and Attributes to the mental or material forms of the created. This deviation is negated by the noble verse: "There is nothing like it." Whatever can be divided, or can be imagined in more or less, is a created being that refers from its finiteness to its infinite Creator. The Great Essence is free from division and combination, excess and deficiency.

"Ta'til": This means negating the attributes of perfection from the divine essence under the pretext of absolute purity. This also ignores the aspect of His perfection. As stated in Islamic texts; attributes such as knowledge, hearing, and power are the essence of His essence, and negating them is negating Him Himself.

The realization of this theory depends on understanding that “Allah” is neither as we imagine, i.e., “similarity,” nor as those who deny His perfections have assumed, i.e., “deactivation.” He is as He “has introduced Himself”: pure uniqueness, eternal antiquity, eternal permanence, stability of essence and attributes, and exclusiveness of creation.

May the task be accomplished outwardly and blessed inwardly.

God willing

Mohammad Mehdi Jafarizadeh