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6 / International Multidisciplinary Journal of Pure Life, 11(40), 2024
the Commander of the Faithful (revealing characteristic) of
approached the Apostle of God and everything (Sabzawārī, 1995, p. 54).
He said, [whilst pointing to Imam When the human being attains
‘Ali], “It refers to Him.” Indeed, he is perfection and unites with this station,
the Imam in which Allah has he becomes the source of everything
enumerated the knowledge of and discloses himself in all the entities
everything” (Fayḍ Kāshānī, 1994, of the universe. Hence, He is the
Vol. 4, p. 247). It is noteworthy that water that permeates everything
the accurate import of ‘knowledge of (Shīrāzī, 1999, Vol. 6, p. 117).
everything’ refers to ontological • The Holy Quran says, “…and My
comprehensive knowledge. mercy encompasses all things…” (wa
• The Holy Quran says, “…and We Ja‘alna min al-Ma’i kulla Shay’in
have made of water everything living, Ḥayy) (The Quran, 7:156). This is
will they not then believe?.” (The another verse that reveals the reality of
Quran, 21: 30). The esoteric import of God’s pervasion in everything. And
this verse reveals that al-Wujūd al- when the Perfect Human being
Munbasiṭ the extended existence or dissolves in the station of His
God’s al-Nafas al-Raḥmāni (the Comprehensive Mercy, he actually
Breath of the All-Merciful) is the discloses himself in everything. Hence,
source of everything. This is because he unfolds as the entire universe. A
the most perfect extension of the similar verse that speaks of how the
reality of water is the All-Merciful Perfect Human being unfolds as the
Breath, which permeates the entire entire universe is the verse addressed to
universe. The literal import of the the Holy Prophet as follows: “And We
verse suffices to make the insightful have not sent you but as a mercy to the
understand that since the entire worlds.” (wa ma Arsalnaka illa
universe is living in the true sense of Rahmatan li al-‘Alamin) (The Quran,
the word, water refers to the All- 21: 107). In his Hezar wa yek Kalimah,
Merciful Breath from which all the Ḥasan Zādah Āmulī whilst introducing
things [which in reality are alive] the Holy Prophet as ‘Mercy of the
emanate. Hadi Sabzawārī in his Worlds’says that it refers to Raḥmat al-
understanding of the verse says that Wāsiʿah (comprehensive mercy) which
the adjective Ḥayy (living) which is one of the names of the extended
Kulla Shay’ (everything) in the verse existence (Ḥasan Zādah Āmulī, 2002,
V
o
is qualified with, is not a l. 1, p. 152).
Ṣifah Mukhaṣṣiṣah (distinguishing • The Holy Quran says, “Allah is the
characteristic), but a Ṣifah Kāshifah light of the heavens and the earth…”
