Raising And The Body of The Raised One We are still with the Righteous Servant (a.s) and the matter of raising. I asked him: In the book The Allegories Volume 1, in the matter of clarifying that the raising of Adam was a raising of manifestation, you my master have clarified that his body had an existence in this earth or else he would be dead, and Imam Mahdi (a.s) also is raised a raising of manifestation, so is his physical body also present in Earth like Adam (a.s)? Or there is something else regarding this matter? So he (a.s) answered me: (Yes he has an existence in a certain way, and he is not present like the rest of the people, Adam the raised had an existence, and so do others than him from the raised ones. There is something that would perhaps clarify to you something from the matter: Do you know what Hasad (Envy) is? Do you know how its effect take place? And do you know why Hasad (Envy) is from the Kabair (the Great sins) and why the one who envies gets judged even if he has not done the action himself with his own hands? Now first of all let us look at the human being and at his presence in the physical world. The reality of the physical world is that it is a condensation of force (energy) or ability. And this condensation has a scale which ranges between higher value and lower value .And I suppose that you see this clearly through the different physical matters which you know; even though they are close in level, and the difference between them is not great, but you classify the gas that surrounds the earth differently than how you classify water and rocks, and so on. And you do not see the air or the gas that surrounds the earth, but the fact that you do not see it does not deny its existence in this earth. Now, the human being - any human being - his existence extends from the first sky, or its lower bottom ( and this is his self) until the most dense thing in this physical world. And that is why you find minerals in the composition of the humans body. So in fact there is a self, a visible physical body, and an invisible physical body. And in order to make it easier for you, I say there is one invisible body. But in fact there are many manifestations and many appearances, and there are human bodies as many as those manifestations and appearances. And that is why Allah The Exalted said: {And if you count the bounties of Allah , you will not be able to enumerate them. Indeed man is very unjust, very ungrateful} [Surat Ibrahim 14:34] So counting is possible, but enumerating is not possible. And the reason is because: The number of the humans existences which are overflown with bounties equals the extension of his existence divided by his manifestation. [5] And since the manifestation must be as less as possible in order that it may connect with the existences of the human being, meaning that it becomes like a complementary chip/strip, so it becomes as close as possible to Zero. ______________________________ [5] Meaning, in order to get the number of existences of the human being from the first sky to this physical world, we need to divide (his extension from the first sky to this world) by (his manifestation) which must be in the best form, and by best form we mean that it allows the light to pass to what is after it from manifestation and appearance, and it would not be as such except if it was delicate and as low as possible so that this extension would appear as a one connected pillar, even though in reality it is the linking of a manifestation to another and an appearance to another. Now, if you divide any number by zero what will the result be? The result is infinity. And infinity can not be counted nor enumerated. But we do not have a Zero, rather, a number as close as possible to Zero. And what is the result of dividing any number by the closest number to Zero? The result will be a very big number, [this number] lies within the circle of numbers, but it can not be enumerated, it is very big, bigger than the ability to enumerate. In order to make the picture closer to you: Imagine that this number is equal to 1, and infront of it are many zeros and you need billion light years to enumerate them. So if the bounties of Allah are 10 or 100 or 1000 they can be counted and enumerated. And if I told you count for me the bounties of Allah upon you, no matter how many bounties you count you wouldnt reach million. rather I doubt that you would even reach 1000 bounties. So then how does Allah The Exalted say that His bounties can not be enumerated? And could He say that His bounties can not be enumerated while they fall within the countable things? You can solve those matters and contradictions by knowing that the human being has many manifestations and existences like I have clarified, so that [those manifestations and existences] can be counted but they can not be enumerated. Because each bounty of the bounties of Allah is overflown upon all of these manifestations! So one blessing of those is enough to be called inenumeratable Now, one of those bodies or manifestations is enough to be a third existence and to affect just as this body affects in this physical world. Now let us go back to Envy: For example, a man hopes to have the car of another man, and he wants this car to be taken away from that man and to become his, so then you find this car while moving on the road flipped and crashed. Isnt this a type of Envy? Why is it Haram (Forbidden)? Why would the person who envied be punished if he was not the one who flipped the car with his own hands? Yes, he flipped it with his third body, or with his invisible physical existence, but it has an effect in this physical world. So those manifestations that I mentioned earlier have invisible ranks, but they have enough density to be effective in this physical world and what is in it. So Allah (swt) tested the human being by granting him the ability to affect others by this manifestation, or this invisible body, and he commanded the human being to not do evil with this ability, and if he does evil he will be punished, because he would have done it with his hand. And envy is not just a psychological matter like people imagine. Now, the existence/presence of the raised one is a kind of those manifestations and existences, so he has a body of this kind.) So I said: Are all of those ranks below the point to which he was raised? Or is it also a rank of the ranks of raising? So he (a.s) said: (Raising is that he does not have a physical body like this body, but he remains having a manifestation and a body in a rank which is above the existence of this physical body. Meaning, now if you hold a paper in your hand, it has a top and a bottom. Suppose that the highest point in the paper is the self of the human, and the lowest point in the paper is the visible body of the human in this physical world, and this paper is the existence of the human. And imagine that there are very small parallel strips in a great amount which this paper is composed of, these strips are the other invisible manifestations of the human being, and other than the self in the end of the first sky. Now, raising means the cancellation of the existence of the human in the bottom of the page, meaning, to make him manifested above the bottom by a centimeter for example. And there is no existence for him from that centimeter to the bottom of the page, cancel his existence in that rank. This is an example which I have given you in order that the image may be clearer to you) [6] So I said: Is the first sky the highest point for the raised one? Meaning that he is raised while he is still in this world, or could he pass that to a higher point? So he (a.s) said: (Indeed he passes according to his rank. I have talked to you about the human being in his lowest existence, so his self would be in the bottom of the first sky, but whoever rises then he rises, so he would have his luck to which he has risen by the favor of Allah, and then, the top of the page of his existence would be the highest rank to which he has reached) So I said: Does he also rise by his self so the self would have passed its world? Or he rises by another thing? Meaning, the world of the selves is below the first sky, so by what does he rise above the first sky? So he (a.s) said: The world of the selves is not below the first sky, rather it is at its bottom, its end, this is where everyone has a share. But above that, this is according to how much the human being strives, and the humans condition changes as he rises. You want to understand the difference between the self and the soul, there is a book which I have written some time ago about the matter of the soul, inshaAllah (if Allah wills) I will try to publish it, for this matter needs a lot of talk. From The Righteous Servent - By Ahmed Al Hasan
Posted on: Fri, 21 Mar 2014 14:36:51 +0000
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