Malfuzat - Volume IV — Page 69
69 Malfuzat – Volume IV When a foetus begins to develop, all of its parts develop simultaneously. The Holy Quran provides a detailed description of human birth. Certain people have failed to understand this reality and in turn, raise allegations; however, observa - tion establishes this account. On one occasion, I broke an egg and placed it in a vessel and I could see a dot right in the middle, which was moving like the beat - ing of a heart. When I looked very closely, I could see fine lines going in different directions from the dot. Some were going towards the brain, others towards the liver, etc. I continued to observe this spectacle for quite a few minutes and certain women from our household saw this too. In short, the details mentioned by the Quran are true. The intermediary states that I mentioned earlier are evidence for unity of crea - tion. Similarly, there is a middle state between man and God as well, in the form of divine manifestations. As such, God Almighty has alluded to this station and rank in the following words: 1 ٰى ِن ْ َد َ ا ْ َو َ ا ِ َن َْوَْسَْيْ ُق َ ُب َا ُق َنَ َفََكَـا ٰى ٰل َ ْد َفََتَ َا َّن ََد َ ُم ُثُ Then he drew nearer to God; then he came down to mankind, so that he became, as it were, one chord to two bows or closer still. This speaks of the lofty station of the Holy Prophet, peace and blessings of Allah be upon him, because this rank can only be attained by that perfect man who sits in the middle of the two bows of servitude and divinity, and develops such an intensely strong bond that he, as if, becomes the essence of both, and removes his own soul to become a spotless mirror. This relationship has two aspects. From one aspect, i. e. from above, it absorbs all of the light and grace of divinity, and from the other aspect, it transmits all of that grace to humanity according to the capacity of every individual. Therefore, this relationship relates to divinity in one way, and to humanity in another. This is clearly evident from the verse mentioned earlier, which means: then he drew nearer (i. e. to Allah the Exalted); then he came down (i. e. he came down to mankind, that is, he descended to convey the commandments of God to the people). Hence, due to his reaching the highest stages in these relationships of nearness, he became the chord between two bows. In fact, he became closer still to the bow of divinity and the bow of servitude. Since the word dunuw (which means to draw near) expresses greater nearness than the Arabic word qurb , this is why God has used the former in this instance. 1 an-Najm , 53:9 p. 342