“O Prophet – behold, We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner, and as one who summons [all men] to Allah by His leave, and as a light-giving Lamp.” (33:45-46)
The ultimate aim of being a Wali means your heart has reached the Arsh by annihilating your self/ego and now Allah is shining the light of His Arsh, which He established Himself upon (Istawa), through your soul and heart into this world, like the prophet (saws) you are “a light-giving Lamp”.
Allah is not created hence He uses the Arsh, something He created, to control the universe from and interact with us, which He states in the Quran is the purpose of the Arsh, this is the meaning of istiwa, established, His authority over everything is established from here in the universe.
“Allah created the Arsh (to Istawa upon), the Kursi (“His Kursi Is His Knowledge” in the universe), Time (“I am Time”) and subatomic particles (“Allah is the light/particles of the Heavens and the Earth”) all to represent Him, as Allah elevates your heart the veils between you and them are steadily removed and your heart can encompass them better giving you depth of insight, “And We are closer to Him than his jugular vein” (50:16) you are also closer to what represents Allah’s qualities in the universe.”
Hence the role of the Wali is to literally spread the light of Allah on earth through his physiology so others can see by it things they could not see except in their presence.
“They want to extinguish the light of Allah with their speech, but Allah will perfect His light (His saints), although the disbelievers dislike it.” (61:8)
In looking at the hierarchy of saints we will see where duality, the souls of creatures mirroring each other, exists in Islam, between a person and Jinn, a person and Saint, a person and Angel, a Saint and another Saint, a Saint and Angel, a Saint and Prophet and finally a Saint and Allah.
To most people this subject may seem to mystical, far out or magic but it is entirely grounded in science and only exists because of physics and what our body can do, it is the very thing that allows man to grow up from childhood to adulthood without it, it would be impossible to grow.
“He (the prophet) frowned and turned away. Because the blind man came unto him (to learn). But what could tell thee but that perchance he might grow (spiritually)” (80:1-3)
It is the Job of the soul to acquire qualities from others and it does so by taking impressions from things it interacts with spiritually, the world is filled with possibilities/things that influence people, but the most influential impressions on people come from other living creatures, such as animals, Jinn, Angels and people.
The most powerful impressions from these are the ones with the strongest light, which shines like a lamp for people’s souls to take from, “and as a light-giving Lamp.” (33:46), in the Quran Allah calls every type of sub atomic particle a light and so the soul itself is also a light because it is made from them.
“By the sun and its brightness (meaning look at the subatomic nature of the sun) … By the Soul, and How He proportioned it and gave it order and inspired it [to know] its own rebellion and piety!” (through subatomic space, using the things that influence it over time mentioned in the surah, the sun, moon, the atmosphere, earth, the cycles of the seasons and day and night). (92:1,7-8)
The soul also does one more thing, considering Angels are Allah’s storehouses of knowledge and they are made of light imparting their knowledge to man’s soul and heart via this medium; Imam Malik (ra) said: “Knowledge does not consist in narrating much. Knowledge is but a light (it begins with a light) which Allah places in the heart”, what we speak is a result of that light influencing us and imparting its knowledge.
“Then We sent unto her Our Spirit (Gabriel) and it assumed for her the likeness of a perfect man.” (19:16-17)
Allah called Gabriel (as) His spirit, the only other time Allah uses this terminology is with the Human soul because Gabriel is close to man’s soul in nature by comparison to other Angels who are made responsible for only some of Allah names at a time, unlike man, the human soul like Gabriel (as) is the most complete image of Allah, hence His ability to impart revelation from Allah to man and understand it as completely as man does having maarifah of Allah’s complete qualities.
“AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit and caused her, together with her son, to become a symbol [of Our grace] unto all people.” (21:91)
“Then He fashioned him (every child) and breathed into him of His Spirit (Allah’s); and appointed for you hearing and sight and hearts. Small thanks give ye! (the soul is responsible for how our body senses the latif (subtle subatomic things) through our hearing, sight and hearts)” (32:9)
Imam Tustari explained that the Qur’an “contained several levels of meaning”, the outer meaning or zahir and the inner meaning or batin, the prophet (saws) explained the Quran has seven levels of depth, in modern terms they are Shariah (the Zahir), the study of governing life, and Science (the Batin), the study of how the universe works which includes spirituality, an old name for the study of human psychology, physiology and how the universe (nature) impacts our development, the Quran talks about matters covering all things from the macro to the subatomic (al Latif).
“We have explained in detail in this Qur’an, for the benefit of mankind, every kind of similitude…” (18:54)
Understand that if you have not realised yet that this is what the word Batin means then you have deluded your nafs and taken it in a direction away from Allah, this what the dua “Show us the straight path” (1:6) in al fatiha aims to help with and you should seek it.
The human soul like everything Allah created is made from subatomic particles and the spiritual world the soul takes from, today we call the subatomic world (al Batin), man has for 100 years now studied the science that runs the subatomic world and we call it quantum mechanics, the word quantum comes from the Latin quantus which means “how big, how much, or how many ?”.
Subatomic particles like the photon (light) are able to do some amazing things which we have observed and detailed, they can do things like imitate other particles which we call quantum entanglement in which particles begin to mimic each other over great distances, and quantum teleportation, where quantum information (e.g. the exact state of an atom or photon) can be transmitted from one location to another, this is all occurring in the realm of the soul and these are some of the things the soul can also do because it is like a light made of particles that behave according to the laws of the universe, in fact Allah says this in the Quran;
“And they ask you about the soul. Say: The soul is one of the commands of my Lord”. (17:85)
Literally the soul is one of the laws/forces of the universe, we have four fundamental forces/laws at the moment governing the entire universe and they are all made of particles that bring about their effect in everything they interact with, for example electricity and magnetism, the electro-magnetic field, exists because of photons (light) and so the soul brings life because of the particle it is made of, (this is important in physics and to QFT), the human soul is made of the smallest subatomic particle, that is how it is one of the fundamental forces of the universe, the force of life.
You may ask where is this in practice/life, or where is this in the sunnah; “Sometimes the Messenger of Allah would turn in the direction of Yemen and say in reference to Sayidina Uwais al Qarni (ra) who He (saws) declared is the best of the Tabiin”: “I perceive the fragrance of love from Yemen,” even though Yemen was a great distance away and Love isn’t described as fragrant, He was referring to something present spiritually that he could perceive. Sayidinah Uwais while in Yemen would often hear the Adhan recited in Madina, or sometimes the prophets (saws) speech, or know of events that had unfolded in the prophets (saws) life more closely than the companions who all could not be with Him (saws) at the same time, Allah taught him the prophets (saws) sunnah in abstention, these are accepted miracles surrounding him (ra), but they revolved around receiving knowledge of Islam from a great distance”, they revolved around sayyidinah Uwais (ra) receiving from the light and soul of the prophet Muhammad (saws) from a great distance.
Once the Companions asked the Beloved Prophet: “Has Sayidina Uwais Qarni ever seen you? The Beloved Prophet (peace and blessings upon him) replied: “Not with his physical eyes, but he has seen me with his spiritual eyes.”
This is the precedent Allah set for knowledge being shared spiritually and today scholars call this the Uwais transmission of spiritual knowledge after Uwais al Qarni (ra), at its heart this knowledge is passed on because of the duality/entanglement/mirror that exists between two souls and all subatomic particles.
Allah said He inspired the self, “And its (the souls) enlightenment as to its wrong and its right; Truly he succeeds that purifies it, And he fails that corrupts it!” (91:8-10)
“Alhama in Arabic means revealed or inspired. He inspired the self (gave it something from a distance), the nafs, Fa alhamaha fujuraha wa taqwaaha, fujuraha is its corruption. How can Allah inspire corruption? But Allah said in Holy Qur’an, Fa alhamaha fujuraha”? (He inspired us to understand what corruption is);
The Prophet Muhammad (saws) said: “There is no heart except it lies between the two fingers of the Merciful. If He wishes, He will set it aright; and if He wishes, He will lead it astray.”
What is the thing interacting between us and Allah to bring this about? The heart produces its own electromagnetic field (light) which we sense and feel with and the heart is the doorway to the soul the deepest subatomic part of us; this is the role of subatomic space which Allah calls all of it His light in the Quran (24:35), today biophysics is studying this relationship while our scholars began studying it over a thousand years ago.
Imam Rumi (as) said:
The heart is the substance (Jawhar/particles), and the world the accident (Aradh/force…this is a statement of Islamic physics about subatomic space and its relationship to the heart):
how should the heart’s shadow be the object of the heart’s desire?
Is that pure heart the heart that is enamored of riches or power,
or is submissive to this black earth and water of the body,
or to vain fancies it worships in the darkness for the sake of fame?
The heart is nothing but the Sea of Light:
is the heart the place of vision of God–and then blind?
“And He (Allah) has united (the believers) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise.” (8:63)
“Allah is the Light (subatomic particles) of the heavens and the earth. The parable of His Light is as (if there were) a niche (in space) and within it a lamp (a power source), the lamp (particles) is in glass (Atoms), the glass (Atom) as it were a brilliant star, lit from a blessed tree (subatomic hierarchy of particles), an olive (a fruit it bears), neither of the east nor of the west (not from any direction but from within space), whose oil (product/energy) would almost glow forth (of itself), though no fire touched it. Light upon Light! (subatomic particles created from smaller subatomic particles, this is the hierarchy, the tree), Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything.” (24:35)
Imam Ibn Arabi like Imam Rumi understood, he wrote in his work (today) title the universal tree and the four birds, a poetic work teaching us about the universe like Imam Rumi’s Mathnawi;
Discourse Of The Universal Tree;
I am the Universal Tree of synthesis and likeness. I have deep roots and my branches are lofty. The hand of the One planted me in the garden of eternity (The Tree was planted by Allah’s one hand while Adam was created with Allah’s two hands. A lesson Allah taught to Iblis which means you are entirely spiritual, made of particles while man is both, spiritual and physical, made with Allah two hands), protected from the vicissitudes of time. I have spirit and body.
My fruit is gathered with no hand touching it. These fruits contain more sciences and knowledge than sound intellects and subtle hearts can bear. My leaves are “raised couches” (56:34), my fruits are not “out of reach nor yet forbidden” (56:33). My centre is the desired goal. My branches perpetually draw nigh and come down (53:8). Some come down to provide benefit and aid, while some draw nigh gradually to bestow favour. My constitution is like the celestial sphere in roundness and my branches are homes to the winged spirits. My flowers are like the stars whose course engenders the minerals, flowing in their bodies.
I am the Tree of light, speech, and the eye-balm of Moses, upon whom be peace (Q.20:10; 27:7-8; 28:29-30. Moses was in search of fire for his family when he chanced upon the Burning Bush, the “fire” was subatomic in origin).
Of directions mine is the most excellent righthanded one, of places mine is the holy valley (Q. 20: 12; 79: 16. It was from the right side of the valley that the tree called to Moses (Q.28: 30)). Of times mine is the instant (Planck time scale). Of dwelling places, mine is the equator (khatt al-istiwa’. The word “istiiwa” refers to the All-Merciful’s establishment on the Throne (Q. 20:5), Allah’s connection with subatomic space, with us) and the temperate climes (i’tidal al-arkcin. It means “moderation of elements”. The sense here is that the Tree is positioned in the centre of creation, the pivot-point of existence, the hierarchy of subatomic particles 24:35 describes). I have perpetuity, everlastingness, and felicity without misery. The fruits of my two gardens are near to hand (janajannatayya, Q.55:54…the fruit of both gardens near to hand) and my bough sways loftily as if intoxicated. It bestows grace and tenderness on all living creatures. My branches always offer frankincense to the spirits of the Guarded Tablet, and my foliage is a protection for them against the diurnal rays.
My shade extends over those whom Allah envelops in his solicitude and my wings are spread over the people of sainthood. The spirit-winds blow on me from many different directions (bi-ikhtildfi tasdrifihd, literally, with the opposition of their vicissitudes. The sense here is of the opposing attributes of the Divine Names, because the world of spirit is the world all qualities are acquired from including Allah’s) and disarrange the order of my branches. From this entanglement one hears such melodious sounds. They enrapture the supreme intellects in the utmost heights and set them running on the course inscribed upon their scroll.
I am the music of wisdom that removes care through the beauty of its rhythmic song. I am the luminous light. Mine is the green carpet and the most resplendent round face. Assisted by the powers and ennobled by the one who is seated on the Throne, I have become like prime matter, receiving all forms (the One who is Perfect, insan al Kamil, epitomizes) in the afterworld and the present one. I am not too narrow to bear anything! I am never apart from a faithful light that shines upon me; it consoles the one who leans upon me.
I am the “spreading shade ” (56:30), the clustered plantains (56:29), the intended meaning (al-maana al-maqsud), the word of existence (Kun, the first subatomic particle that everything else is created from), the most noble of originated beings, the most transcendent of limited beings. My power is unsurpassable, my place most holy, my lamp most elevated (24: 35-6). I am the source from which issue the lights, the synthesis of the divine words (The Prophet Muhammad is called by this epithet), the mine of secrets and wisdoms.
Mine are the vast earth and the heavens.
In my centre are equivalence and straightness (al-sawa’ wa-l-istiuid’, These two terms suggest ontological levels as well as the ideas of straightness, likeness, and moderation. The first is often equated with the Footstool (kursi), the second with the Throne (Arsh) upon which the All-Merciful is established).
Mine are the firmly-rooted (muaththal, permanently rooted) majesty, the splendour, The secret of the worlds, and the exaltation (ascension, as one ascends to the Arsh, a subatomic/spiritual journey). When thoughts betake themselves to my essence The distance and the blinding Cloud bewilder them (the vastness of subatomic space is the same vastness of the universe).
No one in the universe knows my existence Save one undelimited by praise. He disposes over and governs us. The choice is his (al-mukhtar) – he does what he wills (3:40; 14:27; 22: 18, Allah uses particles as He wills). (End of passage)
This entire description is in reality a passage about how subatomic space is responsible for all things in our life spiritual and physical.