A Thousand Wisdoms - Chapter Dhal
Chapter Dhal
Tags: Dhal
350 - Dha’n-Nun
The one swallowed by the fish, Hazrat Yunus:
Read verses (37:139-148). Fish has several ta’wils and the final one is the Universal Soul. Thus, this great fish swallowed Hazrat Yunus and spewed him out in the plain of the Universal Intellect.
351 - Dhahib (1)
Goer:
It is mentioned in verse (37:99): "And he said: Verily, I am going to my Lord, He will guide me." In this blessed verse there is a great light and a great secret unveiled for the people of knowledge. That is, Islam is the religion of nature, namely, it is the religion of progress externally and internally. Therefore, it is necessary to act upon the shari`at in the true sense and then to reach tariqat, haqiqat and the desired destination of ma`rifat. Thus, this is the meaning in the firm resolve of a great muwahhid such as Hazrat Ibrahim: “I am going to go to my Lord.”
352 - Dhahib (2)
Salik (traveller) of the firm religion:
It is extremely difficult, but not impossible to reach the treasures of recognition walking in the footsteps of Prophets and Imams. This is why an extremely important and most special, wisdom-filled prayer is taught in the essential and fundamental teachings of Islam, which is: "(O Lord of honour!) Guide us on the right path, the path of those upon whom you have bestowed your bounties." (That is, the path of the Prophets, asases, imams and hujjats - 4:69).
353 - Dhahib (3)
Salik of the path of spirituality:
The first destination of the blessed spiritual journey of Hazrat Ibrahim is the night of the esoteric aspect of religion (batin), the second destination is the star, the third the moon, the fourth the sun and then he had the great bliss of mi`raj (study carefully verses 6:75-79).
354 - Dhahib (4)
One who walks on the path:
The following Hadith is recorded in some of the books on Sufism: “Shari`at is my words, tariqat is my actions, haqiqat is my states and ma`rifat is my secret”.
O the light of my eyes! The wise Qur’an not only invites, but also repeatedly emphasises reflection upon the signs of the external world and the internal world. Therefore, it is incumbent upon the people of wisdom to reflect upon the law of nature. For instance, why are the celestial fathers (nine heavens) in different ranks? Why are the mothers (four elements) not equal in density and subtlety? Why is there a difference in the ranks of generated beings (minerals, vegetatives, animals)? Why is one animal mute and the other speaking? Why are there countless grades in the minerals, vegetatives, mute animals and speaking animals?
355 - Dhahib (5)
One who follows the path of religion:
The path of religion is the progressive ladder of the order of nature which is the example of the spiritual ladder as well as the example of the straight path and the rope of God. The wisdom-filled allusion of it is that as long as the world of unity is far away there are only ranks on ranks: there are ranks of knowledge of the Qur'an, there are ranks in the deeds of Islam, there are ranks in the spiritual journey and proximity of God. Thus it is true that there are four major destinations of religion, namely, shari`at, tariqat, haqiqat and ma`rifat and it is also true that Hazrat Ibrahim went to his Lord walking from one destination to another on the path of religion.
356 - Dhibh (1)
That which is sacrificed, a sacrificial animal:
It is mentioned in verse (37:107): "And We ransomed him with a great sacrifice." That is, Hazrat Isma`il was sacrificed spiritually instead of his external and physical sacrifice, which in many senses was greater than his physical sacrifice. He was sacrificed in the dream, his soul continued to be seized for several days in a wakeful state, he attained the rank of martyrdom in spiritual jihad and he was repeatedly sacrificed at the place of intellect as well.
357 - Dhibh (2)
That which is sacrificed, a sacrificial animal:
Hazrat Isma`il was the Permanent Imam and the asas. His intention and worship in the above-mentioned sacrifices were for God and their spiritual benefits were for the people. This is because the Imam, on behalf of God, is always present in this world so that he may accomplish for the people of the world, those useful deeds which they themselves are not able to do. An example of this is the spiritual sacrifice, which is not possible for everyone to accomplish.
358 - Dhibh (3)
That which is sacrificed, a sacrificial animal:
Question: How do the people of the world benefit from the inner sacrifices of the exalted Imam? Is there any such allusion in the Qur'an?
Answer: The wisdom-filled allusion of the Qur'an says that the Imam of the time is not only the Imam of the righteous (imamu'l-muttaqin, 25:74), but the Imam of the people (imamu'n-nas, 2:124) as well. However, the great difference is that, the door of knowledge and wisdom opens instantly (in this world) for the righteous, whereas for the masses it is closed in this world.
359 - Dhikr
Remembrance of God:
Question: In what age does man intensely remember his beloved father, when, why and how?
Answer: He remembers him mostly in his childhood when he is away from him. In such a state he remembers him with ardent love, shedding tears. The holy Qur’an enjoins that God must be remembered more ardently than the children remember their fathers (2:200).
360 - Dhikr ar-Rahman (1)
The remembrance of the Compassionate God:
It is mentioned in verse (43:36): "And whoever goes blind to the remembrance of Rahman, We assign unto him a devil who becomes his close companion." This is the negative aspect of the human condition. The positive aspect is that a mu'min should remember Rahman abundantly, so that an angel may be assigned to him. Indeed, the exegesis of this verse is the Hadith in which the holy Prophet says that every heart has two ears: near one there is a devil and near the other, an angel.
361 - Dhikr ar-Rahman (2)
The remembrance of the Compassionate God:
O my dears! You should always remember God day and night with ardent love. Try to cure your inner diseases with supplication and giryah-u zari (weeping and shedding tears) and think of God, the Soul of souls and the qiblah of lovers, in the light of knowledge and wisdom. God willing, the devil will be silenced and the angel will start to speak. Initially the voice of the angel is not heard, because it remains confined to the ear of the heart, but then gradually it progresses and the spiritual revolution starts.
362 - Dhikran kathira
Abundant dhikr, to remember abundantly:
In verses (33:41-42) God commands: "O you who believe! Remember Allah abundantly, and purify Him morning and evening. He it is Who sends blessings on you, and His angels, that He may bring you forth from darknesses (of negligence) unto light (of remembrance and knowledge). He is merciful to the believers." This command is particularly for the cycle of resurrection.
363 - Dhikrukum
Your remembrance:
See the blessed words of verse (21:10): "Fihi dhikrukum":
- "In it is exhortation for you"
- "In it is the remembrance of ism-i a`zam for you" and
- "In it is your own remembrance provided you are successful."
When the Imam of the time grants ism-i a`zam to one of his murids, it is certainly from the holy Qur’an. The purpose of the miraculous bridge of special `ibadat (i.e. `ibadat of ism-i a`zam) is that he or she may enter the luminosity of the Imam and the Qur'an.
364 - Dhalul (1)
Docile, tractable, obedient:
It is said in a Hadith: "The Qur'an is a tractable thing with many aspects, so interpret it according to the best aspect." (al-Ittiqan, IV, 184). In another Hadith the holy Prophet says: "I have been given the most comprehensive words." (Lughat, Jim, p. 90; Bukhari, Delhi, IX, 281; Cairo, IX, 113). That is, the words of the Qur'an and Hadith are few in number, but their meanings are countless. Therefore, Qur’anic teaching and guidance are according to the strata and ranks of the people.
365 - Dhalul (2)
Docile, tractable, obedient:
The above-mentioned Hadith in al-Ittiqan shows that there are various degrees of meaning in the exoteric and esoteric aspects of the Qur'an, therefore gradually try to understand its higher and higher meanings.
366 - Dhu’l-faqar
Name of sword:
On the day of the battle of Uhud, someone called out from the heaven: "La fata illa `Aliyyun wa la sayfa illa Dhu’l-faqar" (There is no valiant one like `Ali and there is no sword like Dhu'l-faqar).
Question: Where are the valour of `Ali and the stroke of Dhu’l-faqar now?
Answer: In the light of the Qur’an and the Hadith it has been evident that in the beginning there was the need for the battle of tanzil, which was a symbol and parable of the battle of ta'wil. However, since according to the Divine Will the age of ta'wil has started, the `Ali of the time uses the Dhu’l-faqar of ta'wili wisdom, which is not limited like the iron Dhu'l-faqar, but is all-inclusive and universal. (For the age of ta'wil see verses 7:53; 10:39).
367 - Dhi `iwaj (1)
Oblique, distorted:
The verse (39:28) may have two translations: First translation: "An Arabic Qur'an, without any obliquity, so that they may (understand it and) fear God." Second translation: "A Qur'an in (your) mother tongue in which there is no obliquity so that they (understand it and) fear God." This means that the inner and spiritual aspect of the great Qur'an is in the mother tongue of every Muslim. This is the universal and all-embracing miracle of the Qur'an.
368 - Dhi `iwaj (2)
Distorted or intricate, in the sense of not understanding the language:
A bright example of not being distorted and intricate is that the da`i who proclaims the resurrection will do so in all the languages of the world and therefore nobody will face any distortion or intricacy in understanding it, as it is said: "On that day they will follow (the command of) the da`i (summoner), who will have no intricacy." (20:108). That is, he will speak in every language and people will listen to and understand him without any difficulty.
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