Why to investigate the heavens and the earth-2

We were talking about the reasons of the heavens investigation. The first reason discussed was to study the futures and the pasts through the heaven and the earth in the last discussion. In this discussion we are looking for other qur'anic reasons of the heavens investigation.

Affairs are brought down through the heavens.

One of the subjects discussed in Quran is " the affairs in the heavens". Because of the affairs, we should investigate the heavens. What is the story? God has set the worlds structure the way that affairs are managed from the Arsh "عرش" and come down through the seven heavens. One heaven after another they come down till get to the earth. That the affairs are managed by the Arsh is discussed in some the Quran verses. In addition the following path of the affairs is mentioned in Al-Sajdeh 5.

یدَبِّرُ الْأَمْرَ مِنَ السَّماءِ إِلَى الْأَرْضِ ثُمَّ یعْرُجُ إِلَیهِ فی‏ یوْمٍ کانَ مِقْدارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ (سجده: ۵)

The affairs are managed from the heaven to the earth. Then when they occur on the earth, turn back up. They go up for a thousand year to get to the affairs accumulation position. This needs a detailed discussion in the next sessions.

Considering that the affairs are brought down while related to us humans, one is eager to find put their status: what affairs is sent for me by God? What are their states? What is added to them while comong down. How they change to come down the heavens to finally get to the earth?  So the affairs are one of the reasons for which one should investigate the heavens.

A visualized view to the affairs

Imagine that you are doing your jobs. Then you see that a set of lights is coming down and the bottom part of it is like a shiny cloud. When you pay attention you see some shapes in the cloud. You focus and see yourself.  It is you and a great sustenance is going to be given to you by God; while you are observing the process.

When you look at it you find out that it will occur during 3-4 days. God will give you the good through 3-4 days; very interesting and a great change. You think :what an interesting imagination; lets finish it and turn back to work. But 2-3 hours later you see some happenings are occurring to you, very rapidly and astonishing. When it goes on you remember what you observed about the shiny cloud and you see that it is occurring just as the story in the cloud. You tell the story to your friend: I had an imagination like a shiny cloud or a hologram with a specific shape. I went through it and was about giving great goods and now the same things are happening to me in reality on the earth. Your friend will tell you that it was you limbo affairs and you saw it. You ask: are the affairs shinny? You find a picture about the affairs. Affairs are more shinny and light like that the material things; A shaped light.

If we want to have another picture of the limbo affairs, they look like auroras in the sky. It comes down and as it comes, recruits different things and persons on the earth. When it recruited different things and persons on the earth and occurred in different scenes and happenings, as was planned in the limbo affair, it turns back up to God. It is not like a pencil to be used and finish. The shiny affair is there in its position, not finished, it has just occurred on the earth; not eliminated.

God creates human, brings them to the earth and then turns them back in the resurrection. All are gathered in front of God; God talks to them and judges them.

Through the same lines the affairs start from very high positions and come down the worlds one by one, they get to the limbo and come down the heavens and get to the material world (Donya). They affect the material world and return to God.

«إِلَي اللّهِ تَصيرُ اْلأُمُورُ»

So all the affairs must return to God.

«تُرْجَعُ اْلأُمُورُ"

It means that there is a return time and place. “مرجع” is a known both for time and place. All of the affairs must gather, so none of them can be lost.

From the beginning of the resurrection, the affairs are brought again, until they get to a position where God wants to collect them. Based on the verse Sajdeh 5, the affairs go up for a thousand of years,

يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ ﴿٥﴾", “He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning. (۵)”

They go up for a thousand of years to get to the same position as they started to come down.

The heaven “سماء”, in Sajdeh  ۵ is the heaven of shohud (شهود)

In the beginning of the verse God says: «يُدَبِّرُ اْلأَمْرَ» “He rules (all) affairs”, in some other verses we have: «ثُمَّ اسْتَوي عَلَي الْعَرْشِ يُدَبِّرُ اْلأَمْرَ»"and is firmly established on the throne (of authority), regulating and governing all things.". Governing of the affairs is performed from Arsh (عرش). We know it from the verses related to Arsh. In Sajdeh 5, also, when we look at the previous verse Sajdeh 4 we see: «اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ» “It is Allah who has created the heavens and the earth, and all between them, in six Days”, God created the heavens and the earth in six days, «ثُمَّ اسْتَوى‌ عَلَى الْعَرْشِ ما لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَ لا شَفِيعٍ أَ فَلا تَتَذَكَّرُونَ» “and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition? (۴)” then he put domination on Arsh. Then in Sajdeh 5 he says: «يُدَبِّرُ اْلأَمْرَ». It means that the governance of the affairs is handled from Arsh and this is also mentioned in some other verses in Quran. In another verse it is clearer: Yunos 3 «ثُمَّ اسْتَوى‌ عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ»  “and is firmly established on the throne (of authority), regulating and governing all things.”. In Sajdej sureh, God first talks about Arsh and then about the earth: Arsh in the verse 4 and the earth in the verse 5, there are other worlds among these two, and also many other subjects; but God just mentions one word between them: the heaven (سماء). So here, the heaven covers a vast space from Arsh to the earth. This is almost one of the vastest examples of the word “heaven”: the heaven of Shohud. In this huge space, from Arsh to the earth, the affairs are governed. It is not said that the affairs come down, he says: “یدبر”. As said in the previous discussions, it means that the affairs development process has some successive stages which occur from Arsh to the earth. It will be discussed later in more details in the heavens session.

Can the affairs be seen by human?

Most of the people, repeatedly see their own affairs process stages when they go up (to upper heavens) while asleep; they actually observe their affairs in different heights. But since they observe their affairs in the form of adventures, they cannot identify which affair they have observed and when it will occur. They don’t have the knowledge. They don’t have the knowledge of dreams interpretation. So one of the methods to observe the affairs is dreaming while sleeping. Another method: You are doing your work while awake, then you feel something will happen to you. Then you see that it happens. When you feel it means that your heart’s eyes are seeing. For example your affair has arrived at the first heaven and you recognized. If it is not clear to you, you will say: I feel something will happen very holistically. If it is clearer to you, you will describe it in more details. Sometimes people even describe very detailed happening that will occur to them; so they see their affairs. Some people sleep for a 5 to 10 minutes and when get up tell a story that exactly happens to them consequently; the so-called watching the material affairs. As much as the affairs are closer to the earth their form become more material like. For example if the dream occurs in a primitive environment or society, the affair is in the height of Dokhan (Elf’s world) and when it is in the modern form it has arrived at the material world. And finally, when it occurs exactly how you dreamed, it had been totally identified by times and persons.

Human’s Sustenance are in the heavens

Another reason to investigate the heavens is the subject of human’s sustenance. Human’s goods are a part of the affairs and come down through the heavens. There are plenty of verses for this which has a very interesting discussion. For instance,  Al-Zariat 22 says: «وَ فِي السَّماءِ رِزْقُكُمْ وَ ما تُوعَدُونَ» “And in heaven is your Sustenance, as (also) that which ye are promised. (۲۲)”. Your sustenance is in the heaven. It is in the form of the limbo affairs and comes down to the earth. One wants and needs to know about his/her sustenance. When you get home, you ask what the meal is. Half an hour later you will eat it; but you want to know it before and if you can do anything for the food you will. If you need something you will prepare, if help is needed you will do. God permits one to see his/her sustenance before its occurrence. Of course there is an interesting discussion about sustenance that will be mentioned on its time; in some of the verses it is mentioned that your sustenance is in the heavens, in some other verses it mentions that your sustenance is in the heaven and the earth and in addition many other verses which will be discussed later, inshallah.

God has allowed man to see his sustenance ahead. He has given way. We must, ourselves, further open the way by virtue (taghva); break the barriers so we can see more accurately. If there is a shortage, in the sustenance, pray for God to fix it: God forbid these troubles; God forbid barriers; Grant us; God give us more blessings, give us more clean sustenance, give us more “mahdawi” sustenance.

God has allowed man to see his sustenance so that he can be involved by prayers. Both be noticed in advance and be prepared; and be involved in prayer.

In the discussion of sustenance, note that sustenance is a kind of "affairs": the sustenance affairs of man. In higher worlds and the heavens, it is called affairs when it comes down. When it occurs, it is sometimes referred to affairs, and sometimes when it comes to being, is called in other words.

What is the direction of affairs via a holistic view?

All affairs must come down from Arsh, that is, whatever enters into Shohud, must first be identified as its knowledge (Elm) in Arsh, and then occurs and brought down according to the knowledge in Arsh. But what is the path towards Arsh, the path before Arsh? In some cases it comes from the absolute Gheib, in the words of the Qur'an “Al-gheib”, and from there goes to Shohud (which will be discussed in the Gheib discussion), in some cases it comes from future universes (Nasha’at), the same as Kosar(great blessings from after Resurrection). Kosar, when wants to enter the current universe, first enters Arsh and then flows from Arsh. It's interesting; about where Kosar comes into arsh and wants to flow from there, we have the hadith that Kosar is a river at the bottom of Arsh. This is not the beginning of Kosar, but the beginning of Kosar's in Shohud; the source of Kosar is in the resurrection and comes from there to the current universe (Nash’eh) and comes down from Arsh.

God's promises are in heaven.

Another reason why we should study the heaven is that the divine promises are there in the heaven which is mentioned in various verses of the Qur'an. Including verse 22 of the Surat al-Zariyat says: «وَ فِي السَّماءِ رِزْقُكُمْ وَ ما تُوعَدُونَ», “And in heaven is your Sustenance, as (also) that which ye are promised. (۲۲)”. There are other verses in this regard, for example, verse 55 of the surah Yunus: «أَلا إِنَّ لِلَّهِ ما فِي السَّماواتِ وَ الْأَرْضِ أَلا إِنَّ وَعْدَ اللَّهِ حَقٌّ», “Is it not (the case) that to Allah belongs whatever is in the heavens and on earth? Is it not (the case) that Allah's promise is assuredly true?”

Why are these two sentences coming together? So “Is it not (the case) that to Allah belongs whatever is in the heavens and on earth?” and “Is it not (the case) that Allah's promise is assuredly true?” must be related. What is their relationship? The promises are in heaven. You see this in verse 22 of the Surat al-Ariyat. The promises are there in the heaven, so God mentions the promises which will come to occurrence after the discussion of heaven.

But why are the promises in heaven? Because the promises are a part of the affairs which come down each heaven followed by another. Before that, they come down into each world followed by another; when they arrive at the limbo, they come down one heaven followed by another until they reach the material world(Donya). This promise is fulfilled at a particular time and in a specific place as intended. Promises are a subset of affairs. A kind of affair; then the behavior they have in the world is the behavior of affairs.

But why not discuss the promises and sustenance, as being a subordinate of affairs, under the discussion of affairs? Because the discussion title is: why to study heavens. In this essay we wanted to discuss the various reasons for turning to heaven in the Quran. So it doesn't matter which category is the subset of another. Therefore we listed all of the topics. But in the discussion of the affairs, we will put each in its own place; there we will investigate these subjects as subordinates of the affairs.

The starry heaven is an ornament to the viewer.

The next reason is that God has made the starry heaven an ornament for observers. There are several arguments in the Qur'an about this, including in verse 16 of the Surat al-Hijr. God says in this verse:  «وَ لَقَدْ جَعَلْنا فِي السَّماءِ بُرُوجاً وَ زَيَّنَّاها لِلنَّاظِرِينَ». “It is we Who have set out the zodiacal signs in the heavens, and made them fair-seeming to (all) beholders; (۱۶)”

This is also the case in other verses of the Qur'an. God has decorated the starry heaven; He has decorated the sky with stars. In other words, the stars are in the ornamentation position of the Dunya heaven. The sky of the Donya is from the limbo material itself.

Chapter 11 of the book "The Heavens and the Earth in the Qur'an" relates to the seven heavens the limbo. There we talk heaven to heaven, to the first heaven. We will specifically explain the first heaven, due to its significance, in Chapter 12; what is the first heaven at all? and what is in the first heaven? In those chapters we will explain this, inshallah, through various respects.

God's invitation to see and pay attention to the heavens

The next reason why we should investigate the heaven is God's invitation to see and pay attention to the heavens. This invitation has been repeatedly mentioned in the Qur'an, including in verse 185 of Surat al-Arafa:  «أَ وَ لَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّماواتِ وَ الْأَرْضِ». Do not they look to the Malakut of heaven and earth? Or in verse 101 of Surah Yunus says God: «قُلِ انْظُرُوا ما ذا فِی السَّماواتِ وَ الْأَرْضِ وَ ما تُغْنِی الْآیاتُ وَ النُّذُرُ عَنْ قَوْمٍ لا یُؤْمِنُونَ». “Say: "Behold all that is in the heavens and on earth"; but neither Signs nor Warners profit those who believe not. (۱۰۱)”. What issues are we invited to in this verse? To the things in the heavens and the earth and to the signs and warnings that are within that borders.

So according to verse 101 Yunus we have to deal with three things:

۱- What is in the heavens and the earth.

۲- Signs in the heavens and the earth.

۳- Warnings in the heavens and the earth.

This is God's invitation or somehow God's command. To put it mildly, it's an invitation. God invites us to look at the heavens and the earth from these three dimensions.

The signs (Ayats) are somethings, there above, that happen at a specific time and place. The same is true for warnings. A warning about some happening is an affair; it is over there (in the heavens) and will occur on the earth at one specific time and place. The range of the affairs is very large and the heavens are full of them. We are on the floor and the heavens are full of affairs which come down in the form of adventures and promises. Sustenance, signs, warnings and other things are coming down. Why do we say they're coming down? Because there is flow in the heavens. One type of flow is upstream flow. There are lives and there are flows in addition to lives. The flow of the affairs with their subordinates (which includes many subordinates; signs, warnings, sustenance, promises, and more), these are the downward flow in the heavens.

In higher worlds, especially in the heavens, the flow is from top to bottom. There is also some types of flow that is upward: «إِلَيْهِ يَصْعَدُ الْکَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصّالِحُ يَرْفَعُهُ» " To Him mount up (all) Words of Purity:"

Undefiled words goes up to God. We have a prayer for example; your prayer goes up. The path of prayer is the path to above. The path of the answer to prayer is the path to the bottom. So in the higher worlds and in the heavens, while there are people and there are lives, there are two types of currents: the upstream and the downstream.

Human movement to higher worlds, human growth, is an upward flow. Aberrance[1] is opposite of growth. The flow is downward. From the zero surface to the depths. So aberrance is not every downward stream, but is the downstream from zero limbo level. That is, from zero to negative one, negative two, ... this is aberrance. In contrast, moving from any position upwards is accounted as growth.

Other reasons why we should look up to the heavens

There are other reasons why we should look up to the heaven. God says in verse 6 of Surah Ghaf: «أَ فَلَمْ يَنْظُرُوا إِلَى السَّماءِ فَوْقَهُمْ». They don't look at the sky. Why to look at the sky? Because they see:

  1. «كَيْفَ بَنَيْناها» how we made the heaven.
  2. «و زَيَّنَّاها» how we adorned it.
  3. «وَ ما لَها مِنْ فُرُوجٍ» there is no gap.

Or in verses 17 and 18 of the Surah al-Ghashiyah, which says: «أَ فَلا یَنْظُرُونَ إِلَى الْابِلِ کَیْفَ خُلِقَتْ وَ إِلَى السَّماءِ …». Do not look at the heavens? So this is an invitation to look at the heaven. But why to look? To find out «کَیْفَ رُفِعَتْ»”how it is raised up”. All of these are the reasons for looking at the heavens; for investigating the heavens.

[۱] الغی

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