QUWWA AL-WÂHIMAH - قوة الواهمة

 

Quwwa is a faculty. A quality. A possibility. A potency. Powers; faculties.

Quwwa Al-Wâhimah is the power and faculty of wahm, which is given to man to protect himself from danger. The ifrât degree for this quwwa is having wahm, which is fearing and despairing from the things that are not needed to be feared or despaired or having doubts about exact facts and truths, particularly haqiqahs concerning religion.

 

“There is an intense ‘ashq in human fitrah toward eternity. Even, in everything he loves, man supposes a sort of eternity through the quwwa al-wâhimah, then, he loves. Whenever he thinks of or sees their fading,  he cries out with lamentations deeply. The cries with lamentations at separation are interpretations of the weeping resulting from the ‘ashq of eternity. If there is no supposition for eternity he would not love. It might even be said that the cause of the existence of al-‘âlam al-baqâ and eternal Jannah is the strong desire for eternity and the fıtrî, general du'â for eternity which arise from that intense ‘ashq of eternity in the essence of man. Al-Bâqî Zuljalâl accepted that intense, unshakeable, fıtrî desire and that powerful, effective, general du'â and He consequently created an eternal ‘âlam for transient man.

Is it at all possible that through creating innumerable sorts of delicious foods, Al-Fâtir Who is Karîm, Al-Khâliq Who is Rahîm would accept the insignificant wish of a tiny stomach and its du'â through the language of its being for a temporary eternity, and would not accept the intense desire of all mankind, which arises from a great fıtrî need, and mankind's universal, constant, rightful, just, true and utmost intense du'â for eternity, which is offered through word and state? Hâsha!, a hundred thousand times Hâsha! It is not possible that is not to be accepted. It would not appear plausible with His hikmah,  justice, rahmah and qoudrah.

Since man has ‘ashq for eternity, all his perfections and pleasures are dependent on eternity. And since eternity is particular to Al-Bâqî Zuljalâl; and since Al-Bâqî's Names are eternal; and since Al-Bâqî's mirrors take on the hue and effect of Al-Bâqî and becomes a place where a sort of eternity is manifested; for sure the matter most necessary for man, his most important duty, is to form a relation with that Bâqî and to adhere to His Names. For everything expended on the way of Al-Bâqî becomes a place where a sort of eternity is manifested. Thus, the second يَا بَاقِى اَنْتَ الْبَاقِى1 expresses this haqiqah. In addition to healing man's innumerable ma’nawî wounds, it satisfies the intense desire for eternity in his fitrah.” The Third Flash-Second Subtle Point