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ʿĀlam al-Jabarūt (Arabic: عالم الجبروت) designates the intellectual realm (ʿālam al-ʿaql), a domain entirely devoid of corporeal bodies, material properties, and their associated limitations. In specific philosophical and gnostic traditions, this world is identified as the locus of God's Essence and Attributes.

Hierarchically, the realm of Jabarut is situated below the World of Lahut (Divinity) and above the World of Malakut (Celestial Realm) and the World of Nasut (Material Realm). It possesses omnipresence, encompassing every particle of the cosmos. In terms of ontological vastness, Jabarut is incomparable to the lower realms of Malakut and Nasut, functioning as the primordial origin and causative principle of their existence. All realities reside within Jabarut in a state of undifferentiated aggregation (ijmālī), whereas the realms of Mulk (Material) and Malakut serve as the stages for their detailed differentiation and manifestation (tafṣīlī).

Commentators have identified allusions to this realm in the exegesis of specific Quranic verses. Furthermore, the term "Jabarut" appears frequently in traditions and Islamic supplications.

The realm of Jabarut is characterized by its transcendence of sensory perception, its role as the site of the Great Resurrection, the manifestation of the Divine Names, and its absolute freedom from potentiality (quwwa), aptitude (istiʿdād), motion, and specific forms or shapes. Through absolute obedience to God, human beings can attain perception of this unseen realm and traverse its stations—a spiritual objective pursued by Gnostics and wayfarers (sālikūn). The concept of Jabarut has also found extensive expression within Islamic literature and poetry.

Conceptual Analysis

The term Jabarūt constitutes a key philosophical-gnostic concept[1] denoting the Universal Intellects (ʿuqūl-i kulliyya),[2] the realm of pure intellect divested of matter and form,[3] and time,[4] or the Realm of Command (ʿālam al-amr)—a domain of incorporeal beings free from physical substance.[5] Various interpretations identify this realm with the World of the Eternal Essence,[6] the World of Truth's Attributes,[7] and the Essence and Attributes of God.[8] Others equate Jabarut with the realm of Divine Names and Attributes, or even the Intermediate World (Barzakh).[9]

Scholars occasionally distinguish between a Higher Jabarut (jabarūt-i aʿlā) and a Lower Jabarut (jabarūt-i asfal),[10] while others classify Jabarut, alongside the World of Lahut and the Great Malakut, as categories within the Intellectual World.[11] In his Forty Hadith, Imam Khomeini explicitly references the "Higher Jabarut," situating the archangels therein and identifying Gabriel as an inhabitant of its highest station.[12] The term "Great Jabarut" (jabarūt-i ʿuẓmā) also appears in certain texts.[13]

Alternative designations for this realm include the Great Cycle (dawra-yi ʿuẓmā),[14] the World of Command,[15] the World of Quiddities (māhiyyāt),[16] the Great Malakut,[17] the World of Spirits,[18] the World of Dominant Lights (anwār-i qāhira),[19] the World of the Archangels,[20] and the Preserved Tablet (lawḥ-i maḥfūẓ).[21] While most Gnostics refer to it as the World of Names and Attributes,[22] some employ the metaphorical term "Tavern" (maykada).[23] Sages and Philosophers typically designate it as the Realm of Intellects.[24]

In Islamic Sources

Exegetes have interpreted Quranic terms such as Umm al-Kitāb ("Mother of the Book") or "Decisive Word" (faṣl al-khiṭāb) as references to Jabarut,[25] identifying it as the locus of Divine Decree[26] and God's treasury of the unseen, where all temporal events exist in a state of scientific certainty.[27] Other interpretations identify the letter "Nūn" in Surah al-Qalam as symbolizing the realm of Jabarut.[28] Additionally, the "Holy Valley" (al-wād al-muqaddas) mentioned in verse 20:12 ("Put off thy shoes; thou art in the holy valley Tuwa") has been interpreted as the inner reality of Jabarut.[29] Commentators discussing verse 6:121 ("And indeed the devils inspire their allies") have distinguished the Divine Hosts, belonging to the World of Malakut and Jabarut, from the demonic hosts associated with the World of Mulk and nature.[30]

The term "Jabarut" features prominently in traditions and supplications. Narrations frequently reference the "Jabarut of the Lord,"[31] and numerous supplications invoke this realm.[32] A tradition from Imam al-Sadiq (a) characterizes Jabarut as the origin and foundation of Malakut, describing Malakut as its manifestation.[33]

Status

The ontological status of the realm of Jabarut is variously classified within cosmological frameworks of three,[34] four,[35] or five worlds.[36] It is hierarchically situated below the World of Lahut[37] and above the World of Malakut,[38] which is in turn followed by the World of Mulk and Nasut.[39] However, alternative classifications place it between Mulk and Malakut,[40] or even at the highest rank.[41] Jabarut is considered the closest realm to the Absolute Unseen,[42] permeating and encompassing all particles within the lower worlds of Mulk and Malakut.[43]

Jabarut serves as the ontological origin and cause for the emergence of Mulk and Malakut,[44] surpassing them in expansiveness.[45] It holds dominion over Malakut, upon which the existence of Malakut depends,[46] just as the World of Mulk depends on Malakut.[47] Realities hidden and undifferentiated in Jabarut manifest in detail within Mulk and Malakut,[48] representing a descent from summarization (ijmāl) to differentiation (tafṣīl) and from the station of Essence to that of Attributes.[49]

The realm is the abode of Pure Spirits, Holy Ones, and Cherubim (karrūbiyyān).[50] Its veils include Life, Hearing, Sight, Speech, Knowledge, Will, Power, Wisdom, Mercy, and Grace.[51]

Characteristics

Philosophical and Gnostic treatises ascribe specific characteristics to Jabarut. It is the primordial source of all individuated and composite entities.[52] Quiddities exist within it in a latent, summary state, only becoming detailed in lower realms.[53] The realm transcends sensory perception and confounds the intellect.[54] It is devoid of shape, boundary, sign, motion, change, or corruption.[55] Jabarut is the locus of the Divine Names[56] and the Greatest Name of God,[57] characterized by the absence of contradiction or conflict. Consequently, it is known as the World of Pure Unity and the origin of existence and non-existence.[58]

Man and Jabarut

Many scholars posit that the human being constitutes the locus of manifestation for all worlds, particularly Jabarut,[59] and that these realms were created for and are subservient to humanity.[60] The human spirit possesses the inherent capacity to traverse these worlds.[61] Although Jabarut is inherently unobservable,[62] humans can perceive and access it through spiritual discipline and adherence to the divine path.[63] This realm is a destination for spiritual wayfarers and Gnostics[64] seeking to transcend the sensory domain,[65] journeying from Mulk and Malakut to Jabarut.[66]

Gnostics employ analogies to describe the relationship between these realms; the vastness of Jabarut relative to Malakut is likened to the expanse of the world relative to a mother's womb. Upon entering Jabarut, the wayfarer comprehends the immense limitation of the Malakut realm. Others assert that the grandeur of Jabarut is unfathomable,[67] describing it as infinite, with Malakut being a mere drop in its ocean.[68]

See Also

Notes

  1. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 630.
  2. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 631; Nasafī, Zubdat al-ḥaqāʾiq, 1381 Sh, p. 119.
  3. ↑ Suhrawardī, Majmūʿa-yi muṣannafāt-i Shaykh-i Ishrāq, 1375 Sh, vol. 3, p. 65; Majmaʿ al-Buḥūth al-Islāmiyya, Sharḥ al-muṣṭalaḥāt al-falsafiyya, 1414 AH, p. 201; Suhrawardī, Rasāʾil-i Shaykh-i Ishrāq, 1375 Sh, vol. 3, p. 65.
  4. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 631.
  5. ↑ Amīn, Makhzan al-ʿirfān dar tafsīr-i Qurʾān, 1361 Sh, vol. 12, pp. 23, 65.
  6. ↑ Ardistānī, Mirʾāt al-afrād, 1371 Sh, p. 291.
  7. ↑ Rāz Shīrāzī, Manāhij-i anwār al-maʿrifa, 1363 Sh, vol. 2, p. 633.
  8. ↑ Nasafī, Bayān al-tanzīl, 1379 Sh, p. 126.
  9. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 631.
  10. ↑ Āshtiyānī, Sharḥ-i muqaddama-yi Qayṣarī, 1370 Sh, p. 459.
  11. ↑ Suhrawardī, Hayākil al-nūr, 1379 Sh, p. 175.
  12. ↑ Imām Khumaynī, Sharḥ-i chihil ḥadīth (Arbaʿīn ḥadīth), 1380 Sh, p. 415.
  13. ↑ Imām Khumaynī, Sharḥ-i chihil ḥadīth (Arbaʿīn ḥadīth), 1380 Sh, p. 645.
  14. ↑ Dehdārī Shīrāzī, Sharḥ-i khuṭbat al-bayān, 1380 Sh, p. 46.
  15. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 314.
  16. ↑ Nasafī, al-Insān al-kāmil, 1386 Sh, p. 198.
  17. ↑ Suhrawardī, Majmūʿa-yi muṣannafāt-i Shaykh-i Ishrāq, 1375 Sh, vol. 3, p. 65.
  18. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 278; Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1226.
  19. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 286.
  20. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 314.
  21. ↑ Nasafī, al-Insān al-kāmil, 1386 Sh, p. 373.
  22. ↑ Dehdārī Shīrāzī, Rasāʾil-i Dehdār, 1375 Sh, p. 65.
  23. ↑ Anonymous, Iṣṭilāḥāt-i ṣūfiyān: Mirʾāt-i ʿushshāq, 1388 Sh, p. 213.
  24. ↑ Sabzawārī, Sharḥ-i Gulshan-i rāz, 1386 Sh, p. 540.
  25. ↑ Āshtiyānī, Sharḥ-i muqaddama-yi Qayṣarī, 1370 Sh, p. 459.
  26. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, pp. 222, 314.
  27. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 314.
  28. ↑ Nasafī, Bayān al-tanzīl, 1379 Sh, p. 60; Nasafī, al-Insān al-kāmil, 1386 Sh, p. 374.
  29. ↑ Samnānī, Muṣannafāt-i Fārsī, 1373 Sh, p. 142.
  30. ↑ Attributed to Imam Jaʿfar al-Ṣādiq (a), Miṣbāḥ al-sharīʿa, 1360 Sh, p. 163.
  31. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 2, pp. 572, 584; Masʿūdī, Ithbāt al-waṣiyya, 1426 AH, p. 9.
  32. ↑ For example, see: Attributed to Imam al-Riḍā (a), al-Fiqh al-mansūb ilā l-Imām al-Riḍā (a), p. 132; Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 AH, vol. 1, p. 163; Ibn Bābawayh, Man lā yaḥḍuruhu al-faqīh, 1413 AH, vol. 1, pp. 337, 513.
  33. ↑ Bahāʾī, Minhāj al-najāḥ fī tarjumat Miftāḥ al-falāḥ, 1384 Sh, p. 26.
  34. ↑ Suhrawardī, Majmūʿa-yi muṣannafāt-i Shaykh-i Ishrāq, 1375 Sh, vol. 3, p. 65; Ghaffārī, Farhang-i iṣṭilāḥāt-i āthār-i Shaykh-i Ishrāq, 1380 Sh, p. 248.
  35. ↑ Sabzawārī, Asrār al-ḥikam, 1383 Sh, p. 648; Shīrwānī, Bustān al-siyāḥa, 1315 Sh, p. 286.
  36. ↑ Shīrāzī, Nuṣūṣ al-khuṣūṣ fī tarjumat al-fuṣūṣ, 1359 Sh, vol. 1, p. 17.
  37. ↑ Amīn, Makhzan al-ʿirfān dar tafsīr-i Qurʾān, 1361 Sh, vol. 12, p. 23; Aḥmadpūr, Kitāb-shinākht-i akhlāq-i Islāmī, 1385 Sh, p. 44.
  38. ↑ Ḥasanzāda Āmulī, Mamadd al-himam, 1378 Sh, p. 187.
  39. ↑ Kulaynī, Uṣūl al-Kāfī, 1375 Sh, vol. 4, p. 672.
  40. ↑ al-Ghazālī, Tarjuma-yi Iḥyāʾ ʿulūm al-dīn, 1386 Sh, vol. 4, p. 431; Fayḍ Kāshānī, Rāh-i rawshan, 1372 Sh, vol. 7, p. 481.
  41. ↑ Anonymous, Iṣṭilāḥāt-i ṣūfiyān: Mirʾāt-i ʿushshāq, 1388 Sh, p. 9.
  42. ↑ Gölpınarlı, Nasr wa sharḥ-i Masnawī, 1371 Sh, vol. 3, p. 853.
  43. ↑ Nasafī, al-Insān al-kāmil, 1386 Sh, p. 366.
  44. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 631; Nasafī, Zubdat al-ḥaqāʾiq, 1381 Sh, p. 76.
  45. ↑ Zarrīnkūb, Sirr-i nay, 1378 Sh, vol. 1, p. 564.
  46. ↑ Baqlī Shīrāzī, Sharḥ-i shaṭḥiyyāt, 1374 Sh, p. 64.
  47. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 314.
  48. ↑ Nasafī, Zubdat al-ḥaqāʾiq, 1381 Sh, p. 76; Gölpınarlı, Nasr wa sharḥ-i Masnawī, 1371 Sh, vol. 3, p. 853.
  49. ↑ Nasafī, al-Insān al-kāmil, 1386 Sh, p. 196; Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, pp. 631, 866.
  50. ↑ Kāshānī, Majmūʿa-yi rasāʾil wa muṣannafāt, 1380 Sh, p. 315.
  51. ↑ Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1225.
  52. ↑ Nasafī, al-Insān al-kāmil, 1386 Sh, p. 374.
  53. ↑ Nasafī, Bayān al-tanzīl, 1379 Sh, p. 61.
  54. ↑ Nasafī, Bayān al-tanzīl, 1379 Sh, p. 88; Nasafī, al-Insān al-kāmil, 1386 Sh, p. 208.
  55. ↑ Nasafī, Zubdat al-ḥaqāʾiq, 1381 Sh, p. 77; Nasafī, al-Insān al-kāmil, 1386 Sh, p. 213.
  56. ↑ Imām Khumaynī, Miṣbāḥ al-hidāya ilā l-khilāfa wa l-wilāya, 1376 Sh, p. 72.
  57. ↑ Dehdārī Shīrāzī, Sharḥ-i khuṭbat al-bayān, 1380 Sh, p. 45.
  58. ↑ Nasafī, Zubdat al-ḥaqāʾiq, 1381 Sh, p. 119.
  59. ↑ Khwārazmī, Sharḥ-i Fuṣūṣ al-ḥikam, 1379 Sh, p. 36; Tabādukānī, Tasnīm al-muqarrabīn, 1382 Sh, p. 505; Dehdārī Shīrāzī, Rasāʾil-i Dehdār, 1375 Sh, p. 98; Sajjādī, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 739.
  60. ↑ Maẓāhirī, Sayr wa sulūk: yaqẓa (bīdārī), 1389 Sh, p. 24.
  61. ↑ Dehdārī Shīrāzī, Rasāʾil-i Dehdār, 1375 Sh, p. 93.
  62. ↑ ʿUryān, Maqāmāt-i ʿārifān, 1370 Sh, vol. 1, p. 36.
  63. ↑ Sajjādī, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 373.
  64. ↑ Baḥr al-ʿUlūm, Rasāla-yi sayr wa sulūk, 1425 AH, p. 106.
  65. ↑ Zarrīnkūb, Sirr-i nay, 1378 Sh, vol. 1, p. 564.
  66. ↑ Aḥmadpūr, Kitāb-shinākht-i akhlāq-i Islāmī, 1385 Sh, p. 222.
  67. ↑ Zarrīnkūb, Sirr-i nay, 1385 Sh, vol. 1, p. 564.
  68. ↑ Nasafī, al-Insān al-kāmil, 1386 Sh, p. 206.

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  • Masʿūdī, ʿAlī b. Ḥusayn, Ithbāt al-waṣiyya, Qom, Anṣāriyān, 3rd ed., 1426 AH.
  • Maẓāhirī, Ḥusayn, Sayr wa sulūk: yaqẓa (bīdārī), Qom, Muʾassasa-yi al-Zahrāʾ (s), 2nd ed., 1389 Sh.
  • Attributed to Imam Jaʿfar al-Ṣādiq (a), Miṣbāḥ al-sharīʿa, translated by Ḥasan Muṣṭafawī, Tehran, Islamic Association of Wisdom and Philosophy of Iran, 1360 Sh.
  • Attributed to Imam al-Riḍā (a), al-Fiqh al-mansūb ilā l-Imām al-Riḍā (a), Mashhad, Muʾassasat Āl al-Bayt (a), 1406 AH.
  • Nasafī, ʿAzīz al-Dīn, al-Insān al-kāmil, Tehran, Ṭahūrī, 8th ed., 1386 Sh.
  • Nasafī, ʿAzīz al-Dīn, Bayān al-tanzīl, Tehran, Society for National Heritage, 1379 Sh.
  • Nasafī, ʿAzīz al-Dīn, Zubdat al-ḥaqāʾiq, Tehran, Ṭahūrī, 2nd ed., 1381 Sh.
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