We will show them Our Signs on the horizons and within their souls, so that it will be clear to them that He is the Truth. Does not your Lord suffice, since He is Witness over all things? (Qur’an 41:53)
This verse alludes to the two forms of the theophany (zuhur Allah). Its esoteric meaning is the following: We will show them Our Signs, that is to say, our tokens and emblems which, in the world above and in the world below, together constitute the horizons, and which in the human world constitute the world of souls. Until it is clear to them that Being in its entirety is composed of the epiphanic forms of my Essence, my Names and my Operations; and that in reality there can be nothing other than Myself, or, rather, that the Other does not possess Being in reality, because the Other signifies, precisely, my own individualized and particularized theophanic forms, which subsist by virtue of my real, universal and absolute being, in the same way as what is limited subsists by virtue of the absolute, as the shadow subsists by virtue of the sun, and as the form of manifestation subsists by virtue of that which it manifests. For this I have said: He is the First and the Last, the Manifested and the Hidden (57:3). And I have said: Whichever way you turn, there is the Face of God (2:115). And I have also said: All things are perishable except his Face…and it is to him that you return (28:88)… The point of it all is that what is designated on the one hand as the universe, the cosmos, and on the other hand as Man, forms a Whole which is one and the same, constituted of all the theophanic forms. The supreme secret (al-sirr al-a’zam) is that the universe is “in the image of God” and that, for the gnostic, the Whole from one point of view is the divine Being, and from another point of view is the cosmic Adam or Anthropos, because the Whole reflects the Image of the hidden Treasure that created the world because it aspired to be known— to know itself in the mirror of creation.
Excerpt from al-Moqaddamat fi Ketab Nass al-Nosus, pg 675-677. Sayyid Haydar Amoli
ya zamene ahu (oh protector of the gazelle), 1970, parviz kimiavi
Once, when the wife of mystic Fath al-Mawsili slipped and broke a bone, she laughed. People asked her whether she did not feel any pain, and she answered: “The joy at the reward that will be granted to the suffering has erased the bitterness of pain from my heart.”
The mystery of this affinity between primordiality and revelation between the knowledge divinely embedded a priori within the soul, and the knowledge divinely bestowed a posteriori upon the soul—seems to be alluded to in the following verse: “Truly there hath come unto you a Prophet from yourselves” (9:128). The literal meaning here, as addressed to the immediate recipients of the revelation, is that the Prophet is one of them: a man, not an angel, an Arab, not a foreigner, and so forth. But the word minkum, “from you”, also carries a deeper significance. One also has this verse: “The Prophet is closer to the believers than their own selves” (33:6) Again, the literal meaning refers to the precedence of the Prophet, his greater right or claim over the believers than they have over themselves. But the deeper meaning emerges as a different, and equally legitimate, reading of the word minkum. The word also appears, as noted earlier, in a verse with a similar import: “For each We have appointed from you a Law and a Way (shir‘atan wa min hâjan)” (5:48). Not only the Prophet, but the revealed Law and the spiritual Way he brings—all seem already to be, in essence, within the human soul. To follow the Prophet, to abide by the Law, to follow the Way he traces out is to follow, not some rules arbitrarily imposed from without, but a call from within; it is to follow one’s own deepest nature.