On the “word” or kalima (Aql-e-kul) of God almighty

God almighty should be considered as the cause of all causes and everyone should also know that the “word” or kalima is an utterance (sukhan) and as they say, during the act of creation, the word “Be” was uttered by God .

Though it was an act of God, such an act has no sensory relationship, similarity or dissimilarity with the doer.

To simplify for everyone, we call this Kalima or word (shabd), a verbal utterance in human language .

We know that the “word” uttered by any person does not in any way remain with him or be like the speaker.

Since the word uttered by God means “be”, we know that, that COMMAND WAS PERFECT.

The creator did not create it from anything , that is, he created it from “nothingness” (sunkaar).

Everything that was to come into existence, came into existence in the best possible way. and since the word was the cause of that creation was perfect, and acting without intermediary,it was one with what was caused by it.

Therefore we say that the first cause is the WORD (of God), and what it has caused, the Aql, came into existence through it.

If we, in imagination or hypothetically were to separate the two from each other, then Aql would lose its perfection, of being the first caused and if it loses its perfection then Kalima-Shabd (word) also loses that status.

When we say with certainty that the “first cause “ and the “first caused” really exist and we know that there was no intermediary between them, so just as we say “the light of the sun” and the “the disc of the sun”, it is useless to separate them from each other in any way other than by name.

That is why Aql-e-qul is both “cause” and “caused”, both “reasoning”and result of “reasoning”.

Aql-e-kul is the knower (Dana) and for it there is nothing to know except its own essence (zaat). It is itself both intellect and intelligence.

That is why we say that the kalima (word) is “one” pronounced “wahad” in Arabic and Aql is also “one” known in Arabic as “Wahid&rdquo.

Whatever is counted is under “one”and if we assume that the number one does not exist, then all the other numbers in the count could not exist. But if you give up all the numbers after the number one, one will still remain.

Therefore, just as all that exists (hama hasti ha) are under the Aql-e-kul and it is itself the first existence.

Therefore, the Aql cannot be separated from that first existence.

Now that we have come to know that the first creation created by God Almighty is Aql-e-kul, then it is inappropriate to search for a separate existence of Aql-e-kul. To do so would require a superior intellect-one even greater than aql -e-kul-which does not exist.

If something greater existed,it would be the first creation and Aql-e-kul would lose the position of being the first creation.

Now that we have understood that human intellect receives its power from Aql-e-kul, and this power arises from the mercy of God almighty, Aql-e-kul has the task of gaining knowledge of things and bringing them under its control or to manage them. We say that we can recognize Aql-e-kul from other things because it is capable of recognizing its own essence along with recognizing other things. And nothing that is inferior to it has such power. This is what distinguishes it from other things.

And it has no choice but to possess such a characteristic. However, even though it has been blessed with such qualities, it follows that it must have had someone who endowed him with such property (power) making that quality (sifat) within the limits of his own nature.

As shown above, there must be someone more powerful than Aql-e-kul.

It follows that we may know this higher entity , Allah (khudavantalla) by the power of the inferior one that is Aql-e-kul. But it is impossible for the inferior to comprehend the stronger one. When we realize this, we arrive at the correct understanding of the oneness of God (tawhid) and at the same time, of the position of the Aql-e-kul.

Aql-e-kul was the first being and the seeds of Nafs-e-kul are contained within the essence of Aql-e-kul. From this, you can clearly understand that Nafs-e-kul came into existence from Aql-e-kul. From this it is proven that Aql-e-kul is the primal (first) entity and through it alone, other things can be understood while there is nothing by which one can understand Aql-e-kul.

Therefore we must realize that Aql-e-kul possesses knowledge of itself without knowledge acquired from any other source. It is powerful without being strengthened by any external force. It is, in its substance Independent of anything.

Aql-e-kul is simultaneously active and inactive (passive).

For this reason everything that is under its control is either active or inactive but the activity of Akl-e-kul is not like our activity, because necessity makes us active whereas Aql-e-kul needs nothing.

That movement (activity) of which we speak here is the manifestation of Nafs-e-kul (emanating) from Aql-e-kul.

This is because through that movement which the Aql-e-kul made, in praise of God Almighty, Nafs-e-kul came into being from it through the power of the divine word (kalima) which had become one with Aql-e-kul.

The creation of Nafs-e-kul from Aql-e-kul was instantaneous, beyond time.

Nafs-e-kul had some similarity and some dissimilarity with Aql-e-kul at the time of its creation.

The similarity of Nafs-e-kul with Aql-e-kul consisted in its being potentially perfect and the dissimilarity in its being imperfect.

Aql-e-kul is complete in both ways.

The reason for the actual imperfection of Nafs-e-kul was that it came into existence through the divine Kalima ( kun) through the mediation of Aql, while there was no intermediary between Aql and the Kalima (true word).

Therefore it is not correct to think that Nafs-e-kul which is created by Aql-e kul, should be exactly like Aql-e-kul.

There was no time, however, between the coming into existence of Aql, its being united with the divine word (kalima), and the manifestation of Nafs-e-kul.

Because time itself is the product of the activity of Nafs-e-kul, it would not be correct to believe that time, the cause of which is Nafs-e-kul, could have come into existence before Nafs-e-kul.

It is impossible that anything could exist before the origin of its own existence. nafs-e-kul exists beyond time.

Self sufficiency is the form of stability of Aql-e-kul. Everything that is under Aql-e-kul is dependant on it.

Aql-e-kul is the first (awal) entity. Everything that is the first is also bound to be the last, because everything that originates from it must return to it. Therefore, Aql-e-kul is both the beginning and the end .

This is because the activity of Nafs-e-kul has, as its desire,the attainment of that self sufficiency which Aql-e-kul possess, and since the origin of Nafs-e-kul is Aql-e-kul, it must inevitably return to it and be reunited with it.

God almighty has said in the holy Quran (sura 57,ayat 3) that “He is the first and the last, the manifest and the hidden and He is the knower of all things”. Such is the greatness and power of Aql-e-kul.

The Holy Prophet (s.a.w) said “ The first thing God created was the Aql.” God said “By my Glory and Majesty! I have never created anything nobler than you. Through you I shall reward and through you I shall punish “

If you recognize Aql-e-kul as possessing such qualities (obedience and humility). you will know it in its true essence. Then Aql-e-kuls recognition of the unity of God (tawhid) will become complete and accurate and he will not fall into error in his ideas concerning the principles of creation (hudud).

By the blessings of the lord of the age-Saheb-e-Zaman, whose name is exalted. By his grace, I complete this chapter.

Ya Ali Madad.