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The Divine Will

Qa'im

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4394dc3c9540e83c5d7b256efdcadb4d--yin-ya

 

The first creation of Allah is His will (mashi’a). The mashi’a is a created light that operates on the realm of the creation and interacts with the rest of creation. Since the mashi’a is subject to change and affect, it is separate from His Unified and Unknowable Essence.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن أبي عبد الله عليه السلام قال: خلق الله المشيئة بنفسها ثم خلق الاشياء بالمشيئة.

Imam Ja`far as-Sadiq (as) said, “Allah created the will (mashi’a) by its self. Then, He created the things by the will.”

The mashi’a is one entity (ذات بسيطة) with four degrees (معلقات). These four degrees are His will (mashi’a), His desire (irada), His determining (qadr), and His actualization (qada).

3يا يونس تعلم ما؛ المشيئة قلت لا قال هي الذکر الاول فتعلم ما الارادة قلت لا قال هي العزيمة على ما يشاء فتعلم ما القدر قلت لا قال هي الهندسة و وضع الحدود من البقاء و الفناء قال ثم قال و القضاء هو الابرام و اقامة العين

Imam ar-Rida (as) said, “O Yunus! Do you know what the will (mashi’a) is?” Yunus said, “No.” Imam ar-Rida (as) said, “It is the first utterance (الذکر الاول). So do you know what the wish (الارادة) is?” He said, “No.” The Imam said, “It is the invitation to what He wants. So do you know what determining (qadr) is?” He said, “No.” The Imam said, “It is designing and organizing the parameters from beginning to end. And actualization (qada) is the confirmation and the establishment of the thing.”

The mashi’a and the desire (irada) both denote the same object. However, when used together, they refer to different degrees within the mashi’a’s process. The first degree is the wish for a thing, the second degree is the assertion of that wish, the third degree is the organization of the parameters needed to bring about that wish, and the fourth degree is its execution. All of these levels are really one process, but in our understanding, it takes place in four stages.

Mashi’a is a unity of action (fi`l) and reception (infi`al). While irada, qadr, and qada are masculine activities, the mashi’a is feminine in its receptivity to all of these active phases. This way, the mashi’a constitutes both self-acting and self-receiving. This reality is called the Great Depth (العمق الأكبر). Shaykh Ahmad al-Ahsa’i uses the term “the Kaf that Encircles Itself” (الكاف المستديرة على نفسها) to describe the duality of the mashi’a, because a circled letter Kaf resembles the yin-yang, and a yin-yang represents the complementary nature of contrary forces. The mashi’a is compared to Adam and Eve, the first promulgators of their species, through whose dimorphic reproduction all people came into existence.

There are two types of divine actions (ja`l ilahi) in the Quran: formative action (جعل تكويني) and designative action (جعل تشريعي). Formative action refers to creating, establishing, and building. Allah says, “[He] who made (ja`ala) for you the earth as a bed and the sky as a ceiling” (2:22). Designative action refers to divine selection and legislation. Allah says, “Allah has made the Ka`ba, the Sacred House, an establishment for mankind.” (5:97) These two actions are further duplicated inversely in a dialectical process, which we will describe later.

The mashi’a exists on the sempiternal plain (سرمد), which is a created level of infinity that is beyond the rest of creation. Allah, however, is Eternal (أزل), and therefore beyond sempiternity. In Allah’s Essence (ذات), there is no action; and He is beyond understanding. In the hierarchy of creation, the mashi’a is the first barrier (hijab), and there is nothing beyond it.



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The first creation of Allah is His will (mashi’a). 

Why we have different opinions about the first creation? 

One hadith says "Awwalo ma khalaq Allaho noori". Now the hadith you have quoted says "Mashi'a" is the first creation. 
How can we reconcile them? of if any one of them is da'eef? 

I also see the 30th verse of chapter 76:

 وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ 

(And you do not please except that Allah please)

What relationship is there between the "mashi'a" and the "Ahlul Bayt" (asws)? 
 

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On 4/2/2018 at 12:24 PM, Salsabeel said:

What relationship is there between the "mashi'a" and the "Ahlul Bayt" (asws)?

‘Abu Al-Hassan (asws) The Third, having said: ‘Surely, Allah (azwj) has Made the hearts of the Imams (asws) as resources of His (azwj) Will, and when He (azwj) Desires something, they (asws) do so (as well), and these are the Words of the Exalted: And you (Imams) are not desiring except if Allah so Desires. (مختصر بصائر الدرجات: 65)

I dont know about the health of this hadith. Perhaps you can shed some light on it!

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There are indeed different narrations on "the first creation". Remember that mashi'a is both fi`l and infi`al. When one says mashi'a, they are just using a substantive formulation to make a verb into a noun. Otherwise, the mashi'a is just Allah's act of willing (sha'a), a verb, and that action is sempiternal. So thus, narrations that say that the Muhammadan Light is the first creation mean that it is the first creation after the mashi'a. The mashi'a is the process that births every thing in the creation.

Is the mashi'a the same thing as the Muhammadan Light? The Muhammadan Light is the place (mahal) of the mashi'a. Imam `Ali (as) says in khutbat al-bayan, هو المكون ونحن المكان. He does not say نحن التكوين. So the answer is that the two are very closely related, like a glowing oil almost touched by fire but not quite (24:35).

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 In the hierarchy of creation, the mashi’a is the first barrier (hijab), and there is nothing beyond it.

Is this the same light that Prophet was nearest in Mir'aj that no one have ever come that near?

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