The Era of Manifestation and the Presence of Wilayat

Introduction

The era of manifestation signifies the period of presence, awareness, knowledge, gnosis, expansion, observation, vision, and communion with all phenomena. It entails harmonious coexistence with divine angels and the realm of majestic spirits. It is marked by love and unity with the Exalted Truth. In this era, there is neither absence nor occultation, except for the hidden essence of the Exalted Truth.

The Scope of Knowledge in the Era of Manifestation

In Al-Khara’ij wa al-Jara’ih, it is narrated:

Musa ibn Umar, from Ibn Mahbub, from Salih ibn Hamza, from Aban, from Abu Abdillah (peace be upon him), who said: “Knowledge consists of twenty-seven letters. All that the messengers brought comprises two letters. Thus, people until this day have known only these two letters. When our Qa’im arises, he will bring forth the twenty-five letters and disseminate them among the people. He will add the two previous letters to them, thus disseminating all twenty-seven letters of knowledge.”

Imam Sadiq (peace be upon him) states that knowledge encompasses twenty-seven letters. The messengers brought only two letters. Humanity has known only these two letters until now. When the Qa’im arises, he will reveal the remaining twenty-five letters. He will spread them among the people. He will combine the two prior letters with them. Thus, he will disseminate all twenty-seven letters of knowledge.

Characteristics of the Era of Presence

The era of presence is defined by connection, resilience, adaptability, integration, and perfection. It is characterized by truth, love, and unity. In Al-Kafi, it is narrated:

Al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad, from al-Washsha’, from al-Muthanna al-Hannat, from Qutayba al-A‘sha, from Ibn Abi Ya‘fur, from a client of Banu Shayban, from Abu Ja‘far (peace be upon him), who said: “When our Qa’im arises, Allah will place His hand upon the heads of the servants. Through it, He will gather their intellects and perfect their understanding.”

Imam Baqir (peace be upon him) states that when the Qa’im arises, Allah will place His hand on the heads of His servants. This act will gather their intellects. It will perfect their understanding and resilience for all forms of knowledge.

The Transformation of Hardships

The trials, sufferings, afflictions, and tribulations of the era of occultation are transformed. They become mercy and sweetness through the fruit of the presence of wilayat.

Qualitative Features of the Era of Presence

The era of presence is distinguished by awareness, love, and unity. It marks the manifestation of the seal of wilayat. This era enables humanity to access the source of light and the Light of Lights. It facilitates connection to the absolute divine wilayat. It manifests justice and eradicates systemic corruption. It implements the explicit rulings of the Preserved Tablet. It establishes the essential religion, pure intellect, and luminous wisdom. It fosters heart-based gnosis and clear, reality-aligned unveiling. It reveals the Exalted Truth through the seal of wilayat and all His names and attributes.

The administrative mechanisms of the material realm operate through direct witnessing and presence. The celestial realm descends to meet the exigencies of the material world. In Basa’ir al-Darajat, it is narrated:

Ahmad ibn Ibrahim, from Isma‘il ibn Mahziyar, from Uthman ibn Jabala, from Abu al-Samit, who said: Abu Abdillah (peace be upon him) said: “Our affair is arduous, exceedingly arduous, noble, honorable, radiant, pure, lofty, and rugged. It cannot be borne by a proximate angel, a sent prophet, or a tested believer.” I asked, “Who can bear it, may I be your ransom?” He replied, “Whomever we will, O Abu al-Samit.” Abu al-Samit said, “I realized that Allah has servants superior to these three.”

The Nature of Absolute Wilayat

This narration elucidates the absolute divine wilayat and its culmination. In the era of manifestation, this wilayat becomes the dominant and manifest reality. The term “sa‘b” refers to a wild, untamed animal that none can ride, in contrast to a tamed one. “Mustas‘ab” denotes a creature so fearsome that people flee from its harm. This metaphor conveys that approaching and comprehending the ascending path of wilayat requires immense capacity, courage, and the dissolution of all determinations and attachments.

“Dhakwan” signifies continuous ignition and fervor. “Ajrad” metaphorically denotes beauty and vitality, as one without hair on the body. Allama Majlisi, commenting on the narration describing the arduous and formidable nature of the traditions of wilayat, writes:

Perhaps the intent is complete acknowledgment, arising from perfect recognition of their exalted status and the marvels of their affair. Thus, the lack of such acknowledgment by some angels and prophets does not contradict their infallibility and purity.

Allama Tabataba’i’s Interpretation

Allama Tabataba’i, in his commentary, identifies the essence of religion as the perfection of divine unity. He equates this perfection with wilayat, which possesses gradational levels. He writes:

The intent of acknowledgment is attaining the reality of religion that they possess, which is the perfection of divine unity, namely wilayat. It is a matter of gradational levels. Only those mentioned attain its perfect level. Some narrations reveal something even higher and more precious, the exposition of which requires another context.

The implication is that the three groups—non-proximate angels, non-sent prophets, and untested believers—cannot fully acknowledge wilayat. Acknowledgment entails attaining the truths held by the Ahl al-Bayt, which is the reality of religion and the perfection of divine unity. Wilayat is gradational, accessible only to proximate angels, sent prophets, and tested believers. Some narrations suggest an even higher, weightier level, exclusive to the Prophet (peace be upon him and his family).

Contrasting Perspectives

Majlisi views complete acknowledgment as full awareness of the exalted nature of wilayat, which is arduous and formidable. He does not see the lack of acknowledgment by the six groups—proximate and non-proximate angels, sent and non-sent prophets, tested and untested believers—as conflicting with their purity and infallibility.

Tabataba’i, however, interprets acknowledgment as practical and ascending attainment of the truths held by the Ahl al-Bayt. This attainment is the reality of religion, the perfection of divine unity, and wilayat itself. It is gradational, with varying degrees of intensity. Attaining the level of the Ahl al-Bayt is arduous and formidable. The three mentioned groups reach high levels of this ascent. Some narrations indicate an even higher level.

Tabataba’i later elaborates on this higher level, describing it as a unity exclusive to the Prophet (peace be upon him and his family). He states:

The affair they possess has a supreme level, beyond the comprehension of these three groups, which is the reality of divine unity exclusive to the Prophet and his family.

The phrase “whomever we will, O Abu al-Samit” is interpreted as follows: The ultimate journey of the lovers culminates in connection to the Exalted Truth through the manifestation of unitary determination, not the level of intrinsic oneness that encompasses all determinations integrally. However, the actuality of the Ahl al-Bayt and the ultimate journey of the divinely beloved is the determination of intrinsic oneness, or the determination-dissolving station of the essence. Their attribution to the Exalted Truth stems from the reality of the essence. In this state, they are unique and singular. Only they, after the Exalted Truth, comprehend this state. They fully articulate it only to one destined to become a perfect and divine human, aiding their awareness and spiritual refinement.

The Transcendent Nature of Wilayat

In the divine realm, wilayat is an attained, supra-abstract, existential, and determination-dissolving reality. It is far removed from conceptual intellect tainted by materiality or faith based on mental constructs. Wilayat cannot be grasped through mere thought or intellectual knowledge. It requires immersion in a master-guided system under a divinely endowed possessor of wilayat. Through connection, intimacy, purity, love, and unity, one ascends practically via the inner heart. If Allah wills, wilayat is bestowed as a divine gift. It is neither acquired nor conceptual.

The divine guardian manifests love and unity in this bestowed reality during an ascending, vertical, determination-dissolving journey. Tabataba’i regards wilayat, the perfection of divine unity, and the reality of religion as gradational. The supreme level of wilayat surpasses the scope of proximate angels, sent prophets, and tested believers. This elevates the domain of the divine human in wilayat to an extraordinary height.

Wilayat in the Era of Occultation

This perspective is significant in the era of occultation. It underscores the possibility of encountering a divine saint who ranks among or surpasses these three groups. Such a saint is a divinely beloved figure, nurtured in the crucible of divine love and attributes. Allah may decree their descent to the material realm to guide humanity and bear witness for the liberation of creation from the tyranny of accursed oppressors in the era of occultation. These oppressors face eternal punishment due to their opposition to the divinely beloved guardian. Their punishment is proportionate to their crimes, including the slaughter of innocent lives.