A Thousand Wisdoms - Chapter `Ayn
Chapter `Ayn
Tags: `Ayn
560 - `Adiyat (sing. `adiyah)
Chargers, coursers:
It is said in verse (100:1): "By the snorting chargers." Exoterically they are the chargers of those who do jihad, but esoterically they are the angels who do breathing dhikr, rapid dhikr and dhikr with the blowing of sur.
561 - `Arif
One who recognises God:
It is said in a Hadith: "The `arif is like an ocean". (Lughat, `Ayn, p. 84). First and foremost the `arif is an ocean in the sense of knowledge.
562 - `Alamin (sing. `alam) (1)
Worlds:
It is related from Imam Ja`far as-Sadiq that, by `alamin are meant only human beings, because each one of them individually is an independent world. (Qamus, p. 344)
563 - `Alamin (2)
Worlds:
Each of the personal worlds, i.e. each human being is a world in which the entire external world is going to be enfolded. The word "`alamin" is mentioned seventy-three times in the Qur'an.
564 - `Alamin (3)
Worlds:
Since every individual is a world, therefore the word "`alamin" is used for human beings, and all attributive names of God are (mainly) related to them.
565 - `A'ishah
Hazrat `A'ishah:
`Allamah ibn al-Qayyim writes that it is reported from Hazrat `A'ishah, Mu`awiyah and Hasan Basri that isra’ (i.e. the mi`raj of the holy Prophet) happened to his blessed soul, and his blessed body had not disappeared from its place. (Rahmatan li’l-`alamin, I, p. 65, footnote). In reference to verse (17:60) `Abdu’llah ibn `Abbas also says the same thing. (Ibn Hanbal, I, 223)
566 - `Ajal (1)
Haste, speed, hurry:
It is mentioned in verse (21:37): "Man is created out of haste. Soon I shall show you My signs, so do not ask Me to hasten." The spiritual light and progress of a salik are initially created from the speed of rapid dhikr and strenuous discipline, but when the minor resurrection and its signs (miracles) start to manifest, then many means and causes speak and work automatically.
567 - `Ajal (2)
Haste, speed, hurry:
Since the time of this world continues to pass, therefore, it is necessary to accomplish good deeds fast, as the holy Qur’an commands: "Hasten!" (3:133), "Excel!" (57:21) and "So flee to Allah!" (51:50). Contrary to this the time of the hereafter is immovable and never passes.
568 - `Arshuhu (1)
His Throne:
Study verse (11:7) carefully: “And He it is Who created the heavens and the earth in six days and His Throne was/became/is on the water, (i.e. the allegorical manifestation of His Throne took place on water), that He may try you, which of you is best in conduct.”
“And His Throne was/became/is on water” shows that the real story is that of the world of religion which can be observed in the personal world in the light of recognition. Thus, the `arifs [at the end of their spiritual journey] see in their luminous dream that there is a ship-like throne on the ocean and upon it the manifestation of light. This is an allegorical manifestation of the Lord of the Throne and an indication that now the personal world has become complete and entered the stage of knowledge and recognition.
569 - `Arshuhu (2)
His Throne:
The parable of the Divine Throne on water (ocean) is among the highest parables of the personal world, as mentioned in the above and indeed, the same Throne is the “laden ark” (36:41) and the “floating ark” (69:11), namely the ark of salvation.
570 - `Arshuhu (3)
His Throne:
In verse (69:11), it is said: “Verily, when the water rose high, We bore you in the floating ark.” That is, when the flood of minor resurrection started in your time, We bore you in the ark of ahl-i bayt. This ark of salvation is the Throne of the ocean of knowledge also. And the Lord of the Throne is that majestic and august personality, in whom the people of the ark have to be annihilated and attain eternal life. It is because of this that in the laden ark nobody appears except the Face of God, because all of them have been annihilated and merged in him.
571 - `Arshuhu (4)
His Throne:
Only the great bounties are mentioned in the chapter of Rahman (55). One of them is that there is a unique ark (55:24) in the ocean of every personal world, which is also the Divine Throne on the water (11:7) and the laden ark (36:41), the embarkees of which become annihilated in the “Face of God” (55:26-27). It should be noted that by the Face of God is meant the holy Imam. Imam as-Sadiq says: “We (the Imams) are the Face of God.” (al-Mizan, XIX, 103).
572 - `Arrafa (1)
He made (them) recognise (it):
O my dear ones! Listen carefully and with a sense of responsibility that it is extremely necessary to study deeply the way the subject of "recognition" has been mentioned in the Qur'an. One extremely important key wisdom in this connection is mentioned in verses (47:4-6) in which there is an allusion to the fact that it is the inner (spiritual) martyrs who recognise paradise in this life.
573 - `Arrafa (2)
God made them recognise paradise:
The inter-connected subject of spiritual martyrdom and recognition is in verses (47:4-6): "And those who are slain in the way of Allah (spiritually), He renders not their deeds vain. He will guide them and improve their state and admit them into paradise which He has made recognised to them."
574 - `Arrafa (3)
Recognition of everything:
Question: Is it possible to recognise paradise without the recognition of God, the Prophet, the Imam and one's own self?
Answer: No, not at all. Then this means that paradise is the world of recognition (`alam-i ma`rifat) and therefore no recognition is outside of it. Thus, those who recognise paradise, recognise everything.
575 - `Ayn-Sin-Qaf/`Ishq (1)
Love:
Divine love is among the great secrets, therefore it is mentioned secretly and in a veil. Indeed, the abbreviated letters (huruf-i muqatta`at) contain such secrets. Another point is that a great wisdom is hidden wherever in the wise Qur’an the allusion of "kadhalika" (like that) is mentioned. One proof of this is that the Qur'an is revealed on seven letters ahruf (sing. harf). (al-Ittiqan, I, 131-41).
576 - `Ishq (2)
Divine love:
Perhaps someone might think that the word "`ishq" does not exist in the glorious Qur’an. This is not true. As you have seen `ishq exists in the Qur'an. Further, it has many synonyms and is implied in many parables. The synonyms are: mahabbat (love), mawaddat (love, friendship), walayat (friendship), khullat (friendship), shaghaf (love, passion, ardent zeal, infatuation), unsiyyat (intimacy, familiarity), rahmat (compassion, kindliness, mercy), etc.
577 - `Ishq (3)
Heavenly love:
The pure love for God, the Prophet and the Imam of the time is that unique wine of the supreme paradise whose pleasure and delight cannot be described in words. For, it is the wine of love as well as the light of intellect. We will furnish proofs in the following how there are the intellect and knowledge in the wine of paradise, i.e. true love.
578 - `Ishq (4)
Love and intellect:
It is said in verses (83:25-28): "They will be given to drink a pure wine, sealed, whose seal is of musk. For this let (all) those who strive for bliss, strive for it - mixed with water of Tasnim, a spring whence those who are nearest (to God) drink." Thus the ta'wil of the mixture of water of Tasnim with pure wine is that true love is mixed with intellect and knowledge.
579 - `Ishq (5)
Love for God, the Prophet and the Imam:
O the light of my eyes! Study the blessed words of verse (2:165) carefully: "And those who believe are strongest in love for Allah." The holy Qur’an also says that love for God is not possible directly, it is possible only through the Prophet (3:31) and the real love for the Prophet according to the indication of the sound Ahadith is possible through the love for the ahl-i bayt. Thus in verse (2:165): "And those who believe are strongest in love for Allah" is the mention of friendship and love for God, the Prophet and the Imam, with which the people of faith are blessed.
580 - `Ishq (6)
Heavenly love, i.e. the love for God, the Prophet and the Imam of the time:
O my spiritual brothers and sisters! Congratulations for having ardent love for the one light! May you progress so much in knowledge, `ibadat, humility, supplication, service, good manners and love for the light, that the veil may be lifted for you and you may have the luminous didar and gradually experience the first, the second and the third annihilations and then may you be enriched with the everlasting wealth of knowledge and recognition.
581 - `Ishq (7)
Luminous love:
It is said in a sacred Hadith: "He who loves Me, I kill him and he whom I kill, I am his blood-money." (Ahadith-i Mathnawi, p.134). For a soul-sacrificing lover there is no greater reward than this and there is no greater `ibadat than Divine love. This is the most excellent interpretation of spiritual death.
582 - `Ishq (8)
Divine love:
Hazrat Mawlana Imam Sultan Muhammad Shah (a.s.) has taught Divine love very beautifully. The heart yearns for such exalted farmans to be repeatedly read in the assembly of lovers, and to be drowned in the ocean of love by doing giryah-u zari. Alas! If we were worthy of Divine love! Alas, if we were able to understand the miracles of love! However, we are neither despondent nor are we deprived.
583 - `Ishq (9)
Heavenly love:
The sacred, blessed and wisdom-filled teaching by which the power of flying to the higher world is created in the soul of faith of the mu'mins - male and female, is only with the exalted Imam. Therefore, O my dears! continue to study together all the books and writings of sacred farmans with ardent love, particularly those farmans which are related to heavenly love, so that you may be blessed.
584 - `Ishq (10)
Heavenly love:
I think that "heavenly love" is my term, while others generally call it "true love". "Heavenly love" means the love for God, the holy Prophet and the Imams, the description and proof of which is in the heavenly Book (the Qur'an). It is a very magnificent allusion, whether in religion or in the world, that there are both the common people as well as the chosen ones, because there have never been only the common people without the chosen ones. Thus, heavenly love is for the chosen ones. Further, it is not impossible that common people may progress and become the chosen ones.
585 - `Ishq (11)
Heavenly love:
"It is incumbent upon man to have love for God in his heart. How intoxicated man remains in worldly love and how much trouble and restlessness he feels! Man must have love for God thousands of times greater than worldly love. The light of God dwells in your heart. You should try to increase it day by day through love." (farman of Hazrat Mawlana Sultan Muhammad Shah, a.s.).
586 - `Asa (1)
Staff, rod:
The staff of Hazrat Musa is mentioned in ten places in the wise Qur’an. In one of them it is said: "And when Musa asked for water for his people, We said: Strike the rock with your staff! (He struck and) then twelve springs gushed forth from it." (2:60).
Staff=ism-i a`zam and miracle of Prophethood; revered rock=asas (Hazrat Harun); twelve springs=twelve hujjats of the asas who were the fountainheads of the water of knowledge; to strike the rock with the staff=to use ism-i a`zam and the light of Prophethood on the asas.
587 - `Asa (2)
Staff, ism-i a`zam:
In verse (26:63), it is mentioned: "Then We revealed to Musa, saying: Strike the sea with your staff. (Then it parted, and every part was like a huge mountain)." When Hazrat Musa by the command of God, used ism-i a`zam and the miracle of Prophethood on the ocean of spirituality, then the path of security appeared across it for the children of Israel, but Pharoah and his people were drowned in it.
588 - `Asa (3)
Staff of ism-i a`zam:
When the staff of ism-i a`zam used to be in the grasp of Hazrat Musa (i.e. the chain of dhikr continued), it engendered a state of blessings of knowledge and `ibadat. Whenever it was given up, it used to turn into a huge serpent and swallow every false thing. This means that there is supreme knowledge and `ibadat, as well as spiritual jihad in kar-i buzurg.
589 - `Asa (4)
Staff:
That is, the staff of Hazrat Musa, the ta'wil of which is ism-i a`zam in spirituality and the demonstration of Intellect in intellectuality. It is the serpent of true knowledge before which the wrong arguments of the people of falsehood cannot stand (26:45).
590 - `Asr (1)
Time:
The surah of `Asr (103:1-3) is full of the wonders and marvels of wisdom. Therefore in order to derive greater benefit from it, we are posing some questions related to it.
- Question 1: What is the sanctity of the `asr that God swears by it?
- Question 2: Which people are meant here by man? What kind of loss are they in?
- Question 3: In this world, one is a teacher and the other is a student, but here it mentions to exhort one another, so what is the secret in this?
- Question 4: What is meant by the truth (haqq) and what does patience (sabr) mean?
591 - `Asr (2)
Time, (the lord of time):
- Answer 1: God does not swear by an ordinary thing, so by the time is meant the lord of the time (i.e. the Imam of the time). Thus God has sworn by the Imam of the time.
- Answer 2: Here by man are meant all people, some of whom are exempt from the loss. The reason for the majority being in loss is that they did not recognise the lord of the time, otherwise the entire time would have been theirs internally.
- Answer 3: Every wisdom of the religion of nature (Islam) is circular. Thus, if a successful teacher gives true knowledge to his students, then God helps him through the souls of his students. This is the ta'wil of exhorting one another.
- Answer 4: By the truth (haqq) is meant the truth of religion and the holy Prophet had prayed for it to remain with `Ali (a.s.) and patience is the name of steadfastness in the path of spirituality.
592 - `Asr (3)
Lord of the time:
“By (the lord of) the time, verily man is in (great) loss (because he does not recognise the lord of the time), save those who (truly) believe and do good deeds and exhort one another to truth and exhort one another to patience.” (103:1-3).
593 - `Isiyy (sing. `asa)
Sticks, rods:
In verse (20:66) it is mentioned: “Their rods”. By these rods are meant the rods of Pharoah's magicians, i.e. their arguments. Since an argument is used for support, therefore, it is compared to a rod.
594 - `Aqib (1)
Children, progeny:
It is said about Hazrat Ibrahim in verse (43:28): "And He made it (knowledge of tawhid) an everlasting word in his progeny also, so that people may return (to the Imam of the time in every age)."
Question: How is the bridge of spiritual link made between the exalted Imam and his heir and followers?
Answer: It is made through four unique things, which are: love for the Imam, Imam’s special blessings, special teaching and the gift of ism-i a`zam (supreme Name). These are like the four elements of this spiritual construction.
595 - `Aqib (2)
Children, progeny:
In order to understand the above verse reflect on at least four more verses, and see whether or not the chain of guidance continues in this world. The verses are: The verse of selection (istifa’, 3:33); the verse of the Imamat of Hazrat Ibrahim (2:124); the verse of the progeny of Ibrahim (4:54); and the verses of the pure tree (14:24-25).
596 - `Aqib (3)
Children, progeny:
Regarding verse (43:28): "And he made it an everlasting word in his progeny", in Majma`u’l-bayan it is reported from Imam Ja`far as-Sadiq that he said: "By the everlasting word in his progeny is meant the Imamat in the progeny of Ibrahim till the Day of Resurrection." That is, it is and will continue till the Resurrection of resurrections in the progeny of Hazrat Ibrahim (al-Mizan, XVIII, p. 106).
597 - `Aqib (4)
Children, progeny:
According to verses (43:26-27) the way Hazrat Ibrahim had severely condemned the physical and spiritual idolatry of his community was in the illumination of the light of Imamat, therefore, it was necessary for the Imamat to continue in his progeny till the Resurrection of resurrections as an everlasting word in the form of the supreme Name, so that the people may have recourse to the Imam of the time in the recognition of religion and the recognition of God.
598 - `Aql (1)
Spiritual light with which imperceptible things are conceived; heart:
According to a Hadith, God first of all created the Intellect. According to another, God first of all created the Pen, and according to a third, He, first of all, created the Light of the holy Prophet. This is certainly one reality, and of its numerous names only three are mentioned here. Intellect is Light, the Pen is Light and the Light of the holy Prophet itself is Light. These lights are not three; they are but one living light in the form of a great angel.
599 - `Aql (2)
Light of intellect:
Man attains the recognition of everything in the personal world. Therefore, it can certainly be said that God first created the Intellect in it. This priority is not temporal, rather it is in the sense of priority in honour, because it is the Intellect which has precedence and excellence over all other things with respect to eminence and honour. Every personal world in which the light of Intellect is not created is like a non-existent thing. In this state when God created the Intellect, then by its blessings, the personal world was truly created. Thus, the Intellect not only has priority in honour, but also priority in time in the personal world.
600 - `Aql (3)
Light of intellect:
The root of `aql is "`ayn, qaf, lam". In the wise Qur’an it is used in various grammatical forms, such as: `aqaluhu (once), ta`qiluna (24 times), na`qilu (once), ya`qiluha (once), ya`qiluna (22 times). Thus, the Intellect is mentioned altogether in forty-nine places of the Qur'an. It is very amazing that wherever it is mentioned, it is done so with the meanings of the highest praise. For instance, when someone is called intelligent (`aqil), it is the intellect which is primarily praised in this, and only in relation to the intellect, is the intelligent praised. This is the direct praise of Intellect. If you call someone stupid, then in this case the intellect is praised indirectly in the sense that he is deprived of an everlasting wealth like intellect.
601 - `Aql (4)
Light of intellect:
It is transmitted from Imam Muhammad al-Baqir that the holy Prophet said: "When God created the Intellect, He interrogated him and said to him: Come forward. He came forward. Then He said: Go back. He went back. Then He said: By My honour and majesty! I did not create a creature more beloved to Me than you. And I will not perfect you except in him whom I love. But you alone I will command and you alone I will prohibit, and you alone I will punish and you alone I will reward." (al-Kafi, I, 10)
602 - `Aql (5)
Pearl of Intellect:
There is no doubt that punishment and reward depend on the intellect. The clear proofs of this are everywhere in the holy Qur’an, such as verse (67:10): "And they will say: Had we but listened or used our intellect, we would not have been among the inmates of the blazing fire." This shows that the fundamental disobedience and unforgivable sin is to turn one's face away from the guidance of the fountainhead of intellect and this disobedience was first perpetrated by Iblis.
603 - `Aql (6)
Pearl of intellect:
The Supreme Pen is the sun of Intellect and the wise Qur’an is the unfathomable ocean of its radiant rays. Thus the question of where in the Qur'an the virtues of intellect and knowledge are mentioned ceases, because the entire Qur'an is an infinitely great and deep ocean of the rays of knowledge of the intellect. Thus, not a single verse in the Qur'an is without the direct or indirect praise of intellect and knowledge.
604 - `Ilm (1)
Knowledge of religion:
It is said in a Hadith: "He whom God wills a good (thing), He grants him the understanding of religion." (Tirmidhi, V, 28).
605 - `Ilm (2)
A jurist, a learned one:
In another Hadith it is said: "One faqih (learned one) is stronger than a thousand worshippers (to fight) against the devil." (Ibid., 48) That is, you can defeat the devils from among mankind and the jinns externally and internally, only through true knowledge.
606 - `Ilm (3)
Seeker of knowledge:
It is said in a Hadith: “God clears a path to paradise for the one who follows a path seeking knowledge. And the angels lay down their wings for the pleasure of the seeker of knowledge. As for the learned (`alim), whoever is in the heavens and the earth, including the fish in the water seek forgiveness for him, and the excellence of the learned one over the worshipper (`abid) is like that of the moon over all the stars”. (Tirmidhi, 1V, 48-49)
607 - `Ilm (4)
A Teacher:
It is said in a Hadith: "Indeed God, His angels and the people of the heavens and the earth including the ant in its hole and the fish, send blessings upon the teacher who teaches the people good." (Tirmidhi, V, 50)
608 - `Ilm (5)
To know, to understand, Divine knowledge:
Question: Who is the treasurer of the Divine knowledge? Apart from this greatest question there is another question related to it: What is the extent of knowledge? What is the concept of the space and capacity of knowledge?
Answer: It is a fact that Divine knowledge is in the Qur'an. However we have to also know: Do all the signs of the macrocosm and microcosm testify to the knowledge and wisdom of the Qur'an or not? If they do, it means that the glorious Qur’an is the ocean of Divine knowledge, in which everything of the external world and the internal world - the universe and the personal world is immersed.
609 - `Ilm (6)
To know, to understand, Divine knowledge:
Knowledge is a light which can be compared to fire. Thus, whether it is the external world or the personal world, it appears in front of the inner eye as a red ember, because it is immersed in the ocean of the fire (light) of knowledge. In this case why should there not be light of knowledge in the exterior and interior of everything? Furthermore, this knowledge is not static, rather it is dynamic, because light/fire is dynamic. This means that spiritual knowledge is according to the law of different manifestations. An example of this can be given by a perfect word, which by being uttered as "kun (Be!)", everytime causes a new spiritual thing (ma`nawi) to come into existence.
610 - `Ilm (7)
To know, to understand, Divine knowledge:
There is the light of knowledge in the exterior and interior of everything in the Qur'an, the external world and the personal world. This is the concept of the spatiality and capacity of knowledge. Study verses (6:80; 7:89; 20:98) carefully. This means that God has very skilfully kept knowledge in the exterior and interior of everything and nothing is exempt from this Divine law.
611 - `Allama (1)
He taught:
It is said in verse (2:31): "And He taught Adam the (beautiful) names, all of them." First of all, He granted him one ism-i a`zam for the hidden dhikr or the dhikr of the heart, and at its completion appeared other names, and their named ones as well. The named ones (musammiyan), were the Imams. Because when it is said that the Imam of the time is the living ism-i a`zam of God, it means that he is not only the name (ism), but also the named one (musamma).
612 - `Allama (2)
He taught:
If it is accepted that ism-i a`zam is in the ayatu'l-kursi (2:255), then obviously we have to also accept that the ism cannot have any effect without acknowledging its musamma (named one). That is, the verbal ism has no effect without affirming and recognising its musamma, i.e. the living ism-a`zam. This is the reason that many people do not benefit from the treasure of ism-i a`zam.
613 - `Allama (3)
He taught:
The special things of God are most noble, excellent, perfect and exalted, and therefore, they are living and possess the supreme soul and the supreme intellect. Thus His Pen, Tablet, Throne, Dais and seven days are all living. Everything of His is living, and hence His beautiful names are also living.
614 - `Allama (4)
He taught:
God granted Hazrat Adam the recognition of every name and its named one, i.e. the person whose name it was. Then these named ones were brought in front of the angels and God said: "Tell Me the names of these if you are truthful." (2:31). Every name and named one is in the manifest Imam, and hence all recognitions are gathered in his luminous recognition.
615 - `Allama (5)
He taught:
In verse (2:31) God says: "And He taught Adam the names, all of them." That is, He taught him the ism-i a`zam and the beautiful names, which were the treasures of the knowledge of the realities of things. That is, the knowledge of the reality of everything started from here. You can call this knowledge of Adam the foundation of spiritual and material science potentially, because science is among the knowledge of the realities of things.
616 - `Allama (6)
He taught:
If spiritual science is the new name of wisdom (hikmat), then did Hazrat Adam not invent the wisdom of humility and giryah-u zari (weeping and shedding tears) in which are hidden countless benefits? Did he not successfully experiment with the spiritual science of ism-i a`zam and abundant dhikr in which lie countless benefits for the children of Adam?
617 - `Allama (7)
He taught:
The wise Qur’an is the speech of God and His unique and miraculous Book. Therefore, it has numerous kinds of manifestations of knowledge and wisdom. One of these manifestations is in the form of science, because one of the names of the Qur'an is shifa' (healing) (10:57) and another is hikmat (wisdom) (54:5). If the Qur'an is wisdom (spiritual science) from the beginning to the end, then spiritual science definitely started with the science of the names taught to Hazrat Adam.
618 - `Ilm al-kitab (1)
Knowledge of the Book, knowledge of the heavenly Book:
It is said in verse (13:43): "And (O Prophet!) those who disbelieve say: You are not the Messenger. Say: Allah is sufficient as witness between me and you (to testify my messengership) and he who has knowledge of the (heavenly) Book." The first witness of the holy Prophet being the true messenger is God Himself and the second witness is the light of Imamat. Since this testimony is not related to external circumstances, but rather to the inner miracles, it cannot be cursory and superficial, but is detailed and comprehensive. Therefore God kept His mazhar with Himself for this great testimony.
619 - `Ilm al-kitab (2)
Knowledge of the Book, namely, the Qur'an:
The last part of the above-mentioned verse is: "And he who has knowledge of the Book." (13:43). The first proof of this is certainly Mawla `Ali (a.s.). That is, the heavenly knowledge which God and the Prophet have kept in his light is to be found nowhere else.
Question: Where are the inner secrets of the holy Qur’an?
Answer: They are in the word "Be", the Supreme Pen, the Guarded Tablet, in Israfil, Mika'il and Jibra'il, in the light of the holy Prophet, in that Divine Speech which is heard from behind the veil, in that vision in which there is no speech, at the rank of mi`raj, in the hidden Book, etc. You can estimate from this what great secrets there are in the testimony and knowledge which are mentioned here. (Arjah, pp. 27-28; al-Mustadrak, III, 148).
620 - `Aliyy (1)
Chief, Imam, leader:
The holy Prophet said: "On the night of mi`raj God revealed to me three titles of `Ali, that he is the chief (sayyid) of the mu'mins, the Imam of the righteous and the leader (qa'id) of those whose face, hands and feet are white (luminous)”. That is, he is leading them to paradise. (al-Mustadrak, III, 148; Arjah, pp. 27-28).
621 - `Aliyy (2)
Vision of `Ali:
The holy Prophet said: "To look at the face of `Ali is worship." (al-Mustadrak, III, 152-53; Sharh, IX, 381; Kawkab, p. 161). `Ali's vision is worship because of the fact that he is the speaking Qur'an, the supreme Name, the mazhar of the Divine light, the mirror which shows God and he is the legatee of the holy Prophet. This is why the true lovers yearn for the sacred vision of the `Ali of the time with heart and soul.
622 - `Aliyy (3)
That Book (2:2), i.e. the speaking Qur’an:
Mawla `Ali says in his Khutbatu'l-bayan: "I am that Book in which there is no doubt. I am the beautiful names through which God has commanded to invoke Him (7:180)." (Kawkab, p. 200). There is no doubt that the great secret of the abridged letters, such as Alif-Lam-Mim is `Ali. Thus, Mawla `Ali is that Book in which there is nothing but certainty.
623 - `Aliyy (4)
Asas:
Mawla `Ali says: "Indeed, on the day of resurrection the light of Abu Talib (a.s.) will extinguish the light of the rest of the creatures, except the five lights." (Abu Talib - Mu'minu Quraysh, p. 248).
624 - `Aliyy (5)
`Ali:
There are some Ahadith about Mawla `Ali (a.s.) quoted in Tirmidhi, (V, 632). One of them is: "Indeed, `Ali is from me, and I am from him, and he is the waliyy (guardian) of every mu'min after me." That is, the light of walayat appears from the light of Prophethood and again the light of Prophethood is concealed in the light of walayat.
625 - `Umr ad-dunya
Age of the world:
It is reported from the holy Prophet that he said: "The age of the world is seven thousand years. I have been sent in the last thousand years. And he said: After me there will be no Prophet. And he said: The resurrection will take place in the last (part of the) life of this community." (Jami`ah, p. 88). By this world is meant the physical cycle and by the resurrection is meant the spiritual cycle, in which there is going to be great progress in this world due to spiritual science.
626 - `Amun (sing. `amin) (1)
Blind ones of the heart:
It is said in verse (27:66): "Still more, they are blind to it (hereafter)." This means that the hereafter can be observed with the inner eye to the extent of certainty.
627 - `Amun (2)
Blind ones of the heart:
Is the knowledge of resurrection and the hereafter necessary for the people of knowledge, or not? A decisive verse in this connection is verse (27:66) in which God says: "Nay, but their knowledge fails as to the hereafter? Nay, they are in doubt about it. Still more, they are blind to it." Had the knowledge of dying before death, personal resurrection and the hereafter not been possible before physical death, God would not have said that their knowledge has ceased, that they are in doubt and that they are blind to it.
628 - `An `Aliyy (1)
Narrated by `Ali:
It is reported by Mawla `Ali that the holy Prophet said: May God have mercy on Abu Bakr that he gave me his daughter in marriage, brought me to the daru'l-hijrah (abode of migration = Madinah) and also emancipated Bilal with his wealth. May God have mercy on `Umar who always speaks the truth, even though it may be bitter; and it is because of this that he does not have any friend. May God have mercy on `Uthman that even angels are bashful of him. May God have mercy on `Ali: O Allah! turn the truth with him wherever he turns. (Tirmidhi, V, 633) This blessed prayer of the holy Prophet, in which he has prayed that may God remove falsehood from Mawla `Ali and attach the truth to him, is for the light of Imamat, because whatever God and the Prophet say about Mawla `Ali, the asas, relates to all the pure Imams.
629 - `An `Aliyy (2)
Narrated by `Ali:
Mawla `Ali reports that the holy Prophet said: "I am the house of wisdom and `Ali is its door." (Ibid., 637)
Question: Which wisdom is mentioned in this Hadith?
Answer: The wisdom of the Qur'an, the Hadith and spirituality, whose house is the Prophet and whose door, the `Ali of the time.
630 - `An `Aliyy (3)
Narrated by `Ali:
Mawla `Ali says: Once the holy Prophet held the hands of Hasan and Husayn and said: "He who loves me and them and their parents will be with me in my rank on the Day of Resurrection." (Ibid., 641-42) That is, he will attain the status of annihilation in the Prophet (fana' fi'r-rasul).
631 - `Iyal Allah (1)
Household of God:
It is said in a Hadith: "The people are God's household and the most beloved to God is he who helps His household and makes them happy." (Mizanu'l-hikmat, II, 347).
632 - `Iyal Allah (2)
Household of God:
It is mentioned in a Hadith-i qudsi that God says: "The people are My household and the most beloved to Me is the one kindest to them and the one who is the most striving from among them in fulfilling their needs." (Mizanu'l-hikmat, II, 827). The teachings of God and the Prophet are in stages and this is the teaching of the final stage, the example of which is very magnificent.
633 - `Uyun (sing. `ayn)
Fountains:
It is said in verse (15:45): "Indeed, the righteous (muttaqin) will be in gardens and fountains."
Question: Since ta'wili wisdom is hidden in the lexical meaning of the wise Qur’an, therefore, the question arises: How will the righteous live in the fountains of paradise?
Answer: There are four fountains of the four streams of paradise: the Universal Intellect, the Universal Soul, natiq and asas. The righteous remain immersed in the lights of these higher hudud. In paradise this excellence is granted only to the righteous.
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