Page 32 - Pure Life 40

The Perfect Human in Terms of His Relationship… M. M. Khalfan et al (7
(Allahu nur al-Samawati wa al-Ard)
(The Quran, 24: 35). This verse tells
us that Allah Himself is the very
light of the heavens and the earth,
which reveals God’s permeation in
the heavens and the earth. When the
Perfect Human being attains the
station of the Divine Names, he too
becomes the light of the heavens and
the earth. In some narrations of the
Household of the Prophet there is an
allusion that the Perfect Human
being too can attain a station in
which having united with the Divine
Light, unfolds himself and the light
of the heavens and the earth (Ṣadūq,
2020, p. 157).
• In section eight of the prolegomena
of his Sharh Fuṣūṣ al-ḥikam
explaining the flow of the Perfect
Human being throughout the cosmos,
Qayṣarī, cites a narration from Imam
‘Ali. He says, “What we mentioned
is confirmed by the statement of the
Commander of the Faithful, God’s
Close Servant in the lands, the Pole of
the Monotheists, ‘Ali ibn Abi Talib in
a sermon that he presented to the
people, “I am the dot of the ba’ of
bismillah, I am the vicinage of Allah
which you were negligent about, I am
the Pen, I am the Guarded Tablet, I
am the Divine Throne, I am the
Pedestal, I am the seven heavens and
the earth (Qayṣarī, 1996, p. 38).
Thereafter he says, “That is why it is
said that the Perfect Human being
must flow in all existents just as God
flows in them, and that transpires in
the third spiritual journey which is
from the Real to the creation by the
Real. With this journey his perfection
is complete and he attains Ḥaqq al-
Yaqīn (the truth of certainty). At this
point it [also] becomes clear [to him]
that ‘lastness’ is the same as
‘firstness’ and the secret of ‘He is the
First and the Last, the Apparent and
the Hidden, and He has knowledge of
everything’ becomes apparent for
him” (Qayṣarī, 1996, p. 142).
• In a salutational recital Ziyārah al-
Jāmiʿah al-Kabīrah composed by the
Tenth Imam, ‘Ali al-Naqi, the Holy
Prophet and His Successors, are
addressed as follows, “Your names are
in the names, your bodies in the bodies,
your spirits in the spirits, your souls in
the souls, your effects in the effects and
your graves in the graves” (Qumshaʾī,
2015, p. 105; Khomeini, 1996, p. 60).
These expressions actually allude to
the permeation of the Imam who is a
perfect human being united with the All-
Merciful Breath, through all the entities.
• In a supplication taught by the
Twelfth Imam al-Mahdi for the month
of Rajab, the following expressions
appear, “O God, I ask You by the
meaning of all that by which You are
called upon by those who govern with
Your authority: those who are
entrusted with Your mystery,
welcome Your command, extol Your