Prophetic Mission: Origin of Mystical-Scientific Transformation in the World

 

Reciprocally, I extend my greetings for this auspicious feast of the Prophetic mission to you sirs and the noble nation of Iran and to all the Muslims, rather, to all the oppressed of the world. The subject of the Prophetic mission and its blessings are not something that our restricted vocabulary can mention; the spiritual and material aspects of it are so vast that I do not think that we can speak even about its fringes. The subject of the Prophetic mission created a mystical-scientific upheaval in the world that it transformed the rigid philosophies of the Greek that had been realized by the Greeks and was and is also valuable, into a tangible mysticism and an intuitive reality for the masters of intuition. This aspect of the Quran has not been recognized so far by anyone except by the addressee of the Quran and in respect of some dimensions it is not discovered even by the addressee and is manifest only to the Essence of the Owner of Glory. If a person reviews the philosophies before Islam and the philosophies after the dawn of Islam, especially in the latter centuries; and the mystics before Islam and those that in India and other places pursued such subjects and the mystics after Islam that entered this realm with the teachings of Islam, you will understand what a transformation has taken place even though the great mystics of Islam are also rendered incapable of discovering the truths of the Quran.

The language of the Quran, which is of the blessings of the Prophetic mission, is among the great blessings of the Prophetic mission of the Prophet of God, is a language that is impossible to comprehend. Many perhaps think that they can understand the Quran as in their opinion it is easy to understand. Many of the scholars of wisdom and philosophy think that they can understand the Quran because they do not know the aspect that has manifested itself to them and the aspect that is behind these aspects. The Quran contains aspects that had not revealed themselves to any one of the creatures of the heavens and the earth until the honorable Prophet had been appointed Prophet and the Quran had descended from the status of the invisible and by manifesting its descent in the heart of the Prophet of God. After the Blessed Prophetic presence of the supreme trustee got connected with the source of knowledge to the extent that it could be connected, the Quran manifested itself in his blessed heart and expressed itself in a seven-stage descent on his blessed tongue. The Quran that is now in our possession is the seventh descent of the Quran and this of the blessings of the Prophetic mission. This same seventh descent created such a transformation in Islamic mysticism and in global mysticism that the men of wisdom know a small part of it, not all aspects of it, have been revealed to humankind, and it is not known if at all, the aggregate aspects of it shall be revealed. There are verses in the glorious Quran that are once again of the blessings of the Prophetic mission. These verses, at the same time that a person thinks that well it is obvious, but they have not as yet been understood. “He is the beginning and the end and the seen and the unseen and He is aware of all things and wherever you are, He is with you.” (Quran, 75:3-4) “He is the light of the heavens and the earth.” (Quran, 24:35) These are verses which neither the commentator can comprehend nor the philosopher and nor the mystic. Whoever claims to have comprehended them is steeped in ignorance. He has delivered the Quran to, “Verily the one that can understand the Quran is the one to whom the Quran addresses itself.” (Bihar al-Anwar, vol. 24, pp. 237-238) A limited number of the Prophets of God and the immaculate Imams and through them, a limited portion that is comprehensible have been interpreted for humankind. But that which is the puzzle of the revelation is the same verse, which states that, “Allah is the light of the heavens and the earth.” The commentators who laid their hands on it, have interpreted “Allah, Light of the heaven and the earth” meaning that it is not connected in any way to the Quran. These commentators, although they have taken a lot of trouble, yet they are unable to comprehend the subtleties of the Quran. It is not that they are to be blamed but the fact is that the glory of the Quran is far more than these matters.

The question of the wisdom of God that is propounded in the Quran, it states that “We have not comprehended you in the way that is your right to be understood.” (Bihar al-Anwar, vol.68, p. 23) and not “We have comprehended you to the extent of our ability to comprehend in relation to you.” To the extent that is the right of comprehension of humankind, it has comprehended it but the scope of understanding of humankind is other than the right of understanding of God. The right of comprehension of God and the right to worship of God even in keeping with the above narrative, the honorable Prophet who is the biggest mystic and the greatest worshipper states that, “We have not recognized the right of your comprehension and your worship.” But he does not say that, “We have not worshipped you in the manner that is your right to be worshipped.” This is because he has repaid that but that pleasure is humane and is an apparent manifestation while for understanding of God, neither the closest angels and nor the Messenger of God can find that understanding- and this is of the blessings of the Prophetic mission. The amount of knowledge that has been attained for the men of knowledge is a result of the book of God that has descended on the heart of the Prophet of God that also is of the big secrets. Quality of revelation is a subject that except for the Prophet of God and those that were the closest to the Prophet of God and have been inspired by him cannot be comprehended by any person. Thus, whenever it has wanted to introduce itself, it has done so in the language of we the common people as in the case of the Blessed and Almighty God Who in the language of the ordinary human being refers to Himself as a camel; He refers to Himself as the sky; He refers to Himself as the earth and as the people and so forth. This is because the tongue fails to do justice to the subject the way it should be and so the Quran has done justice to the extent it could and no book of knowledge has been able to do justice while those that have been able to do justice have done so in emulation of the Quran.

Sahifeh, vol. 17, Page: 400-402
Speech, May 11, 1983