It is also necessary to know that the Imam must necessarily exist in all three kawns, i.e., worlds, - material, spiritual and cosmic, because he is in fact the "indispensably existent," and every thing besides him is but "possibly existent." By this latter name anything is called which cannot exist by itself. And as now all these "possibly existent" objects in fact exist, (it follows that) the Imam is manifested in their generic class in both worlds (kawn).
Where it not so, the worlds (akwan) could not exist. If some one says that the Creator (mujid) [1] is an impossibility because the opposite of the existence (of anything) is non-existence of the equally possible (mumkinat) thing (i.e., belonging to the same category), and not the non-existence of the One on whom the existence itself depends; nor will be their non-existence the counterpart of the "Indispensably-existent" (wajibu'l-wujud); or if he should say that they exist, but are the cause of the other, - all this is senseless.
Therefore [Fol.5] it is obvious that the Imam must be manifested in both the worlds, one created and corporeal (i.e., material), and the other abstract (amri) [2] and spiritual, as all three kinds of existence are based on (the same) Primal Divine Volition (amr). [1] In the text there is mawjud, i.e., available, existent. This is obviously erroneous in the context.
[2] The term amr, i.e. (Divine) command, or the primal creative volition of the Deity, and what belongs to it. Amri, all deal with those basic principles of creation which precede the visible world.
In the created, material world the posterity (awlad) of everything are always similar (in properties) to their progenitors, so that the son takes the place of the father. The same is true of the spiritual world, and the world of primal realities (amri), with the adversaries who maintain this on the basis of their Shari'at, the "people of order" (ahl-I tarattub) from their doctrine (ta'lim), and the "people of (Divine) unity" (ahl-I wahdat), i.e., the Hujjat, from the Divine assistance (ta'yid).
And then this also should be noted that the manifestation (of the Imam) in all these worlds (akwan) is relative (idafi), not absolute (haqiqi). If it were absolute, it would (have the power to ) rule the world of "possibles" (mamkinat).
The term "relative" (idafi) is applied to something that resembles something else (in certain respects), but is essentially different from it, just as a mirage resembling water, or a reflection in a mirror, and which are different (from what they resemble). The real, or absolute (haqiqi) is called something that is the original reality, as water (resembled by a mirage), or the original object (reflected in a mirror). So Ra'is Hasan says in a poem:-
[Fol.5v.] (Because) in thy pure and attributeless essence thou art void of every (form).
And the same Ra'is says in (another) poem:-
And Khwaja Nasir says:-
As a person thou art the manifestation of theDivine Light, And in the view of reason thou art the source of the different kinds of creations of the world. Thou comest appearing to the eyes of all creatures, But remainest hidden even from the Universal Reason in thy mysterious power. All three worlds are with thee, and thou hast been with all of them, Both (the material and spiritual) worlds come from thee, but thou art from from all of them.[Fol.6] (Therefore) it is to be understood, that only the manifestation of the Imam in these worlds is their real cause, not anything else.
Where it not so, the worlds (akwan) could not exist. If some one says that the Creator (mujid) [1] is an impossibility because the opposite of the existence (of anything) is non-existence of the equally possible (mumkinat) thing (i.e., belonging to the same category), and not the non-existence of the One on whom the existence itself depends; nor will be their non-existence the counterpart of the "Indispensably-existent" (wajibu'l-wujud); or if he should say that they exist, but are the cause of the other, - all this is senseless.
Therefore [Fol.5] it is obvious that the Imam must be manifested in both the worlds, one created and corporeal (i.e., material), and the other abstract (amri) [2] and spiritual, as all three kinds of existence are based on (the same) Primal Divine Volition (amr). [1] In the text there is mawjud, i.e., available, existent. This is obviously erroneous in the context.
[2] The term amr, i.e. (Divine) command, or the primal creative volition of the Deity, and what belongs to it. Amri, all deal with those basic principles of creation which precede the visible world.
In the created, material world the posterity (awlad) of everything are always similar (in properties) to their progenitors, so that the son takes the place of the father. The same is true of the spiritual world, and the world of primal realities (amri), with the adversaries who maintain this on the basis of their Shari'at, the "people of order" (ahl-I tarattub) from their doctrine (ta'lim), and the "people of (Divine) unity" (ahl-I wahdat), i.e., the Hujjat, from the Divine assistance (ta'yid).
And then this also should be noted that the manifestation (of the Imam) in all these worlds (akwan) is relative (idafi), not absolute (haqiqi). If it were absolute, it would (have the power to ) rule the world of "possibles" (mamkinat).
The term "relative" (idafi) is applied to something that resembles something else (in certain respects), but is essentially different from it, just as a mirage resembling water, or a reflection in a mirror, and which are different (from what they resemble). The real, or absolute (haqiqi) is called something that is the original reality, as water (resembled by a mirage), or the original object (reflected in a mirror). So Ra'is Hasan says in a poem:-
Thou art a being that appears as a man to men,
before the eyes of men, in this world;
In the form of a man thou art and with men thou remainest.
Thou comest amongst men not showing thy real face,
before the eyes of men, in this world;
In the form of a man thou art and with men thou remainest.
Thou comest amongst men not showing thy real face,
[Fol.5v.] (Because) in thy pure and attributeless essence thou art void of every (form).
If (thou appearest) amongst the men, thou art a man, if amidst spirits-a spirit,
Thou grantest them their existence as well as governest them.
Thou grantest them their existence as well as governest them.
And the same Ra'is says in (another) poem:-
The reason why thou has received the illusory attributes,
And why they became incalculable for the world,
If that every religion, whether it be true or false, bad or good,
Invented its own way (of worship) and calls thee by a different name.
Of all these names and attributes, which appeared,
A garden rose up with young trees of the saying "I was a Hidden Treasure."
Thou art partaking in all these, only from Thee
Comes the existence of all these, inherent in the beings.
But in the eyes of the truth, in Thy real essence Thou art
Really void of all the attributes and all the names.
And why they became incalculable for the world,
If that every religion, whether it be true or false, bad or good,
Invented its own way (of worship) and calls thee by a different name.
Of all these names and attributes, which appeared,
A garden rose up with young trees of the saying "I was a Hidden Treasure."
Thou art partaking in all these, only from Thee
Comes the existence of all these, inherent in the beings.
But in the eyes of the truth, in Thy real essence Thou art
Really void of all the attributes and all the names.
And Khwaja Nasir says:-
O thou, in whose existence is a possibility of being for the world,
O thou, in whose protection is mankind's safety!
O thou, in whose protection is mankind's safety!
As a person thou art the manifestation of theDivine Light, And in the view of reason thou art the source of the different kinds of creations of the world. Thou comest appearing to the eyes of all creatures, But remainest hidden even from the Universal Reason in thy mysterious power. All three worlds are with thee, and thou hast been with all of them, Both (the material and spiritual) worlds come from thee, but thou art from from all of them.[Fol.6] (Therefore) it is to be understood, that only the manifestation of the Imam in these worlds is their real cause, not anything else.
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