AL-IMÂM AL-MUBÎN - الامام المبين

 

Literally: Imâm is a leader. A chief. A teacher. A Prophet. Muhammad (asm). The Qur'an. The Khalîfah. A successor of Muhammad (asm) as leader of the Muslims, otherwise called khalîfah. A leader of a madhab. An ustadh.

Literally: Mubîn is plain. Evident. Manifest. Perspicuous. That distinguishes.

As a Qur’anic term Al-Imâm Al-Mubîn is:

 

Al-Imâm Al-Mubîn and Al-Kitâb Al-Mubîn are repeatedly mentioned in Al-Qur’an Al-Hakîm. One group of mufassir stated, "They are the same," while others stated, "They are different from one another." Their explanations about their haqiqah are different.

In short: they stated, "They are the titles of ‘ilm of Allah". However, through the faydh of the Qur'an, I came to the conclusion that Al-Imâm Al-Mubîn is a title for one kind of ‘ilm and command of Allah that looks more to al-‘âlam al-ghayb than al-‘âlam ash-shahâdah. That is, it looks more to the past and future than to the present time. That is, rather than their visible being, it looks more to the origin, progeny, roots and seeds of everything. It is a notebook of the qadar of Allah. The existence of this notebook has been proven in the Twenty-Sixth Word and also in the Note of the Tenth Word.

Yes, this Imâm Al-Mubîn is a title for one kind of ‘ilm and command of Allah. That is, the sources, roots and origins of things producing the consequence of the existence of things with perfect order and extraordinary art show that they are definitely arranged in accordance with a notebook of the principles of ‘ilm of Allah. And since the results, progeny and seeds of things contain the indexes and programmes of beings, which will come into existence subsequently, they definitely indicate that they are a small collection of the commands of Allah.

For example, it can be said that a seed is a tiny embodiment of the programmes and indexes that will arrange the formation of the whole tree and a tiny embodiment of the takwînî commands which determine those programmes and indexes.

In short: Al-Imâm Al-Mubîn is an index and programme of the tree of creation, which shoots out branches throughout the past, the future and al-‘âlam al-ghayb. Al-Imâm Al-Mubîn in this meaning is a notebook of the qadar of Allah and a collection of its principles. By means of the spelling and laws of those principles, particles are directed to their services and movements in the being of things.

As for Al-Kitâb Al-Mubîn, it looks more to al-‘âlam ash-shahâdah than to al-‘âlam al-ghayb. That is, it looks more to the present time than to the past and the future. Rather than His ‘ilm and command, it is a title, a notebook and a book of the qoudrah and irâdah of Allah. If Al-Imâm Al-Mubîn is the notebook of Qadar, Al-Kitâb Al-Mubîn is the notebook of Qoudrah. That is, perfect art and arrangement of everything in their existence, essence, attributes and shuûn demonstrate that they are clothed with an existence through the laws of a penetrating Irâdah and the principles of a perfect Qoudrah. Their form is determined and distinguished; an appointed measure and a particular shape are given to them. It means that such a Qoudrah and Irâdah have a universal and comprehensive collection of laws and a great notebook according to which the distinct form and particular body of everything are cut out, sewn and clothed. Thus, like Al-Imâm Al-Mubîn, the existence of this notebook has been proven in the matters of Qadar and juz’ al-ikhtiyârî1 .

Look at the stupidity of the people of ghaflah, dhalâlah and philosophy that they have felt Al-Lawh Al-Mahfûdh of the qoudrah of Al-Fâtir and the manifestation, reflection and sample of that book — particular to the One Who is Basîr — of hikmah and irâdah of Ar-Rabb in things. Hâsha, they gave the name nature to it and made it blind. Thus, by means of the spelling of Al-Imâm Al-Mubîn, that is, through the decree and principle of Qadar, on the mithâlî page2 of time called Al-Lahw Al-Mahw Wa’l-Ithbât, the qoudrah of Allah creates and writes the chain of beings each of which is an âyah concerning the creation of things, and causes particles to move. It means that the movement of the particles is a vibration and movement arising from that writing and copying while beings pass from al-‘âlam al-ghayb to al-‘âlam ash-shahâdah and from ‘Ilm to Qoudrah. As for Lahw Al-Mahw Wa’l-Ithbât, it is a slate for writing and erasing and a changing notebook of the fixed and constant Supreme Lawh Al-Mahfûdh, in the sphere of contingency3 , that is, in the things which are continuously the place of manifestations for life and death, existence and transience; this is the haqiqah of time. Yes, just as everything has a haqiqah, so too, the haqiqah of an immense river flowing in the universe — what we call time — is the ink and the page of the writing of Qoudrah in Lahw Al-Mahw Wa’l-Ithbât.

لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ4

The Thirtieth Word-Second Aim-Introduction

 

وَلاَ رَطْبٍ وَلاَ يَابِسٍ اِلاَّ ف۪ى كِتَابٍ مُب۪ينٍ 5

According to one opinion, Al-Kitâb Al-Mubîn consists of the Qur'an. This noble âyah declares that everything, fresh or dry, is found within it. Is that so? Yes, everything is found within it. But everyone cannot see everything within it. Because everything is found at different levels. Sometimes the seeds, sometimes the cores, sometimes the summaries, sometimes the principles and sometimes the signs of them are found either explicitly, or indicatively, or allusively, or vaguely, or in the form of a warning. But, they are expressed by one of these forms according to need, and in a manner suitable to the purpose of the Qur'an and in connection with the requirements of the position.

The Twentieth Word – The Second Station