Lack of Any Excellence Means Limitation
As Allah is absolute light and unqualified existence, He must automatically combine in Himself all excellences, for the lack of any excellence would mean specification and restriction. If there were a slightest deficiency or defect at the stage of His essence, the term absolute would not be applicable to Him. He would be imperfect and as such would not be self-existing, because absolute excellence and absolute perfection are essential for being self-existent.
When we think about Allah according to our imperfect mental capacity, we find that Allah is the name of that Absolute Being who has all beautiful names and attributes and who combines in Himself all excellences, and that everything else is nothing but a reflection of His glory. He is Absolute and unqualified perfection. If there were slightest deficiency in Him, He would become a possibly existing being instead of being an essentially existing Being, as He is.
He combines in Himself all the excellences and meritorious qualities. He is pure and unspecified existence. Every existence is His. He is everything but in an unspecified manner and by the way of absolute perfection. As His names are not separate from His Being, the names of His attributes are also the names of His essence. All the characteristics pertaining to Allah, pertain to Rahman (Merciful) also. Rahman being absolute perfection and absolute mercy, has all the excellences of existence. The Qur'an says: Call Allah or call Rahman (Surah al-Isra', 17:110).
In another verse it says: Call Him by any name, for all the beautiful names are His. (Surah al-A'raf, 7:180) Allah, Rahman, Rahim and all other names of Him are good and beautiful. Each of them combines all His attributes. He being Absolute, there is no disparity between Him and His names or between one of His names and another. Allah's beautiful names are not like the names we give to different things for different considerations. His glory and His manifestation are not two different aspects of Him. His manifestation is exactly His glory and His glory exactly His manifestation. Even this expression is defective. Absolute existence means Absolute perfection and Absolute perfection must be absolute in every respect. Therefore, all His attributes are absolute. No disparity of any sort can be imagined between His essence and His attributes.
Observation is a Step Further than All Arguments and Proofs
It is often said: "There is no proof of such and such thing" or "Reason says so". A gnostic is reported to have said: "Wherever I went, this blind man also arrived there with his stick. By 'the blind man' this gnostic meant Abu Ali Sina (Avicenna). What he wanted to say was that the person who perceived truth by means of his arguments and cold reasoning could be compared to a blind man who found out his way by means of his stick. This gnostic meant to say: "Wherever I reached by means of my vision and gnosis, this blind man (Avicenna) also reached there rattling his stick, that is by means of his logical arguments".
People Depending On Arguments Are Blind
The people depending on arguments are blind because they lack the power of vision. Although they have proved unity of Allah and other questions relating to it by means of their arguments and have also proved that the source of Existence is Absolute Perfection, yet what they say is still a matter of arguments, behind the walls of which these people are unable to see anything.
With a great deal of effort the heart perceives that the Essentially Existing Being is pure existence and that He is everything. Still the heart remains like a child who needs to be spoon-fed at every step. He who perceives the rational questions by means of arguments, need, repetition of these arguments and has to make strenuous struggle before his findings are firmly established in his heart.
Faith Means Cordial Perception
When it is cordially accepted that Allah is pure existence as well as all perfection, this conviction becomes a faith. Prior to that it was only a rational idea obtained by means of arguments. Later it produced a particular conception. When the heart accepted that conception as a truth either by means of rational arguments or through Qur'anic teachings, it became a faith.
Intellect discovers the truth and teaches it to the heart. When as the result of repetition and mental exercise it is firmly established in the heart that there is nothing in this world except Allah, that idea becomes a faith or an implicit belief. Although the stage referred to in the Qur'an by the words: so that my heart may be at ease", is a stage lower than the vision of the Prophets, yet it is a stage. But the vision of the beauty of Allah is a far higher stage. Glory of Allah was revealed for Prophet Musa.
The Qur'an says: When his Lord revealed His glory to the mountain. In connection with the story of Prophet Musa the periods of 30 days and 40 days and the subsequent events are significant and worth consideration. When Prophet Musa departed from the house of his father-in-law, Shu'ayb, after traversing a little distance he said to his wife: "I feel that there is a fire". His wife and children did not see at all the fire which he felt. Prophet Musa said: "I am going so that I may bring a live coal from it for you."
When he approached the fire, he heard a call saying: "Surely I am Allah." He heard this voice from the fire which was ablaze in a tree. This sort of vision was acquired by the blind man by means of his stick and the gnostic by means of his heart. But Prophet Musa had that vision with his eyes.
The Truth is Higher Than What We Say and Hear
We speak about the truths, but they are higher than what we can say about them. "Surely I am Allah". Nobody except Prophet Musa could see the Light of the divine glory that was revealed to the tree. Similarly nobody could know the nature of the revelation that was received by the Holy Prophet, Muhammad. The whole Qur'an used to be revealed to his heart at one time. How? Who knows? If the Qur'an is what we have, consisting of 30 parts, then it cannot be revealed all at once to an ordinary heart.
Heart Also Means Something Quite Different from What We Understand In this content heart is different from what we ordinarily understand. The Qur'an is a truth and this truth is revealed to the heart. The Qur'an is a secret - a guarded secret. It must descend from its high position so that it might be revealed to the heart of the Holy Prophet. Then it must come down further so that it could be understood by others also.
The same is true of man. Man is also a closed secret. From what we can see man appears to be an animal and for that matter, an animal lower than many other animals. But the distinguishing feature of this animal is that it can attain humanity and by traversing various stages of perfection can reach the stage of absolute perfection. Man before his death can become what is difficult even to imagine.
What We Feel Are Qualities and Forms
The whole man is a secret. It is difficult to say what we apparently see in this world, for we cannot perceive bodies or substances. All that we perceive are forms and qualities only. For example, our eyes see a colour. Our ears hear a sound. Our tongue feels a sensation of taste. Our hands feel the things by touching them. All these are forms and qualities.
But the actual body is nowhere. When we describe a thing, we mention its length, breadth and depth. Length, breadth and depth are all forms only. We say that such and such thing has attraction. But attraction is also a quality only. Whatever qualities of a thing we may describe, they are all mere forms. Then where is the body? The body is a secret - a shadow of the divine secret. What we know is only names and qualities, otherwise everything in this world in unknown.
Perhaps it is this conception a degree of which has been described by the gnostics as ''invisible though apparently visible'', for in this world things are visible and invisible at one and the same time. Only those things are invisible which we can neither see nor can we perceive. If we want to describe a thing we can do no more than mentioning its name, qualities and characteristics. Man cannot perceive a thing which is a shadow of the Absolute Secret, for human perception is defective. Only that man can perceive things fully who through his 'Wilayat' has attained that position where glory of Allah is fully revealed to his heart. The question of visibility and invisibility is present everywhere. That is why such expressions as the invisible world, the angelic world and the world of the intellects are on the lips of everybody.
The Holy Prophet is the Exalted Name of Allah
All the names of Allah are a secret as well as a known thing. They are implicit and explicit. That is what the following Qur'anic verse means: "He is Explicit and Implicit." What is explicit is implicit as well and what is implicit is explicit as well. That is how all the names of Allah imply all the grades of existence. Every name covers the concepts of all other names. It is not that Rahman is a name or an attribute different from Rahim. The same is true of all other names of Allah. For example Muntaqim (Avenger) is not the opposite of Rahman (Merciful).
The Qur'an says: Call Him by any name for He has all the beautiful names. All these beautiful names are of Rahman as well as of Rahim. It is not that one name means something and some other name signifies something else. Had it been so Rahman would have signified one aspect of Allah and Rahim another aspect of Him, while the Absolute Existence cannot have many aspects. The Absolute Existence as such is Rahman as well as Rahim, Nur (Light) and Allah. His being Rahman is not different from His being Rahim.
A person occupying that highest position of gnosis in which his heart is enlightened by Allah Himself, not by His glory, will himself be an 'exalted name' of Allah and at the same time will be enlightened by the light of the 'exalted name'. Such a person could only be he to whose heart the Qur'an was revealed and to whom Gabriel used to come. The glory revealed to his heart comprised all glories. This person was the Holy Prophet who personally was the most exalted name of Allah. The Imams are also reported to have said: "We are the beautiful names of Allah."
Even Our Existence Is A Revelation of the Glory of Allah
The topics we have discussed today included the question of causation. We said that it was wrong to raise the question of causation in respect of Allah. In our authentic texts we do not find any mention of it. Some far-fetched examples do not serve any purpose. Another question we mentioned was that of a dot under the letter 'ba'. I explained the meaning of this tradition in case it was really reported anywhere.
Furthermore, some such questions were also discussed as the name at the stage of divine essence, the name at the stage of attributes, the name at the stage of the revelation of glory of action, revelation of the glory of essence to essence, revelation of the glory of essence to attributes, and revelation of the glory of essence to all existing things. When we talk of the revelation of divine glory, we say that even our existence is the revelation of glory. To illustrate this fact it may be said that if you put 100 mirrors in a place all reflecting the light of the sun, it may be said that there are one hundred lights, but actually there would be only one light reflected in all mirrors. But the light of the sun being limited, even this example is far-fetched.
All Existing Things Are the Result of Divine Glory
It is the light of Allah's glory that is being reflected in all existing things. It is the same light that is reflected everywhere. For each and every thing there is no separate light. All the existing things are the concomitant result of the same one light. As such in 'bismlllah' the ism or the name means the name of divine essence and Allah is the glory of divine essence which includes all glories.
It is this comprehensive glory the name of which is Allah, as well as Rahman, Rahim etc. It is wrong to say that Rahman is the name of one divine attribute and Rahim is the name of another attribute. In fact Allah, Rahman and Rahim are the names of the same divine glory. The whole of that glory is Allah as well as Rahman and Rahim.
That is the only possibility. Otherwise Allah will become a limited being, and a limited being is a possibly existing being, not an essentially existing one. According to the details we mentioned earlier, praise (hamd) will be of Allah and Allah is the name of the Comprehensive divine glory or divine manifestation. Rahman and Rahim are also the names of exactly the same glory. Hamd means either every praise or praise in general.
There are three possibilities about the name, Allah. It can either be the name of the comprehensive divine glory at the stage of essence or at the stage of attributes (This is the stage of will. Every thing is produced by it) or at the stage of action. When we apply these possibilities to the verse of 'bismillah,' a different style of expression emerges in every case.
We talked about Allah on this very basis and said that it is the Comprehensive name at the stage of essence as well as at the stage of attributes and at the stage of the revelation of divine glory producing action. While discussing 'bismillah' we said a few things briefly about the letter 'ba' its dot and the names of Allah, Rahman and Rahim.
The Belief Is Essential
We hope that it will be admitted that the discussion of such problems is necessary. Some people totally deny their importance. Not only that, there are some people who do not believe in gnostic questions at all. Those who are at the stage of animals cannot understand that there is something beyond what they know. We must have belief in spiritual matters. This is the first step. The foremost thing is that man should not deny everything he does not know. Shaykh Abu Ali Sina says that anybody who denies a thing without any reason, behaves against human nature.