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Realm of Jabarut

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Realm of Jabarut or ʿĀlam al-Jabarūt 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 realm is identified as the locus of God's Essence and Attributes.

Hierarchically, the realm of Jabarut is situated below the Realm of Lahut and above the Realm of Malakut (Celestial Realm) and the Realm of Nasut. 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 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, 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 realm.[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 Realm of Lahut and the Great Malakut, as categories within the Intellectual Realm.[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,[14] the Realm 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 Realm of the Archangels,[20] and the Preserved Tablet.[21] While most Gnostics refer to it as the Realm of Names and Attributes,[22] some employ the metaphorical term "Tavern".[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-Kitab 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 Qur'an 68 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 that Qur'an 6:121 (And indeed the devils inspire their allies) have distinguished the Divine Hosts, belonging to the Realm 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 realms.[36] It is hierarchically situated below the Realm of Lahut[37] and above the Realm 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 Realm 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 to differentiation and from the station of Essence to that of Attributes.[49]

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

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