A Thousand Wisdoms - Chapter Ta' (ت)
Chapter Ta'
Tags: Ta'
183 - Tabut
Chest, ark of tranquillity, the ark of the covenant:
The ta'wil of what has been said in verse (2:248) is that by the chest is meant the totality of the spiritual miracles which contain spiritual and intellectual tranquillity from God and also the blessings of the knowledge of Prophethood and Imamat. Since the ark of tranquillity is spiritual, therefore to bring it is the work of angels. This spiritual miracle is the sign of the spiritual kingdom of the exalted Imam.
184 - Ta'wil (1)
To return to the origin, inner meaning, wisdom:
It is derived from "awwala" which literally means "to return something to its origin (awwal)”. In a technical sense it means to explain the inner or esoteric meaning of a word or speech. Thus, ta'wil is the inner or esoteric wisdom.
185 - Ta'wil (2)
`Ilm-i laduni: Given knowledge:
A Qur’anic name of ta’wil is `ilm-i laduni as given to the chosen servant of God who was living at the confluence of two oceans (18:65). See also verses (18:78-82).
186 - Ta'wil (3)
Batin: Inner or esoteric aspect of the Qur’an:
It is said in a Hadith: "The Qur'an indeed has a zahir (exoteric) and a batin (esoteric) ..." (Ihya', I, 99). Thus it is the batin of the Qur'an which is the ta'wil and which is extremely necessary, because in it are hidden the gems of secrets.
187 - Ta'wil (4)
Hikmat: Wisdom:
The Book and the wisdom are mentioned together in numerous verses of the Qur'an such as (2:129). In such cases by the Book is meant tanzil and by the wisdom ta'wil, as it is implied in verse (2:151): "(O the group of Imams!) as We have sent among you a messenger from among you who recites to you Our verses (in spirituality), purifies you and teaches you the Book and the wisdom."
188 - Ta'wil (5)
Mamthul: The meaning of mathal (parable, allegory):
The tanzil is the mithal (symbol or allegory) and the ta'wil is the mamthul or the meaning of the symbol or allegory. There is no doubt that it is the progeny of the holy Prophet who know the meaning of the allegories and parables of the Qur'an after him and in this sense they are called the custodians of ta'wil (29:43). (Da`a'im, I, 22-23).
189 - Ta'wil (6)
Tatbiq-i ruhaniyyat wa `aqlaniyyat: Correspondence with spiritual world and intellectual world:
The realities and recognitions mentioned in the Qur'anic verses, Ahadith and farmans are in the spiritual and intellectual worlds, therefore to explain a thing and to show its correspondence with its origin in the spiritual and intellectual worlds is ta'wil.
190 - Ta'wil (7)
`Ilm-i qiyamat: Knowledge of resurrection:
Nobody can do ta'wil without undergoing the personal resurrection which is the result of "dying before the death" as the holy Prophet has said: "He who dies, indeed his resurrection takes place." (Ihya', IV, 64).
191 - Ta'wil (8)
Ta`bir: Interpretation:
Verses (12:43-44) show that ta'wil is also called ta`bir, the knowledge of which is with the Imams, as God taught Hazrat Imam Yusuf the ta'wil. (12:6, 12:21, 12:44, 12:101).
192 - Ta'wil (9)
Bayan: Explanation:
The Beneficent God taught the given knowledge of the Qur'an. He created the Perfect Man (on the highest level) and taught him the bayan or ta'wil (55:1-4).
193 - Ta'wil (10)
The esoteric wisdom of the Qur’an:
It is said in a Hadith: "O Allah, grant him understanding of religion and teach him ta'wil". (al-Ittiqan, IV, 182). This blessed prayer was said by the holy Prophet for Ibn `Abbas and it is a clear proof of the importance and necessity of ta'wil.
194 - Ta'wil (11)
The esoteric wisdom of the Qur’an:
It is said in a Hadith: "Indeed, among you there is he who will fight for the ta'wil of this Qur'an as I fought for its tanzil", that is, Mawla `Ali. (Sharh, IV, p. 337).
195 - Ta'wil (12)
`Ilm-i maknun: Hidden knowledge: Regarding the Qur'an, Mawla `Ali has said: "Its zahir or exoteric aspect is an obligatory act, its batin or esoteric aspect is a hidden and veiled knowledge which is known to and written with us." (Da`a'im, I, 53).
196 - Ta'wil (13)
To return something to its origin (awwal), to explain the mamthul (object of similitude):
It is said in verse (7:52): "And, indeed, We have brought to them a Book, which We have explained with a (special) knowledge, (and) which is a guidance and a mercy for a people who believe." That is, the explanation and elucidation of the Qur'an is done in the revealed light (5:15) and that is the ta'wil.
197 - Ta'wil (14)
Esoteric meaning:
The following verse (7:53) is: "Do they wait for anything but its ta'wil?" Since the Book (the Qur'an) is mentioned in the preceding verse, therefore, in its ta'wil (ta'wilahu) the pronoun refers to the Qur'an. Thus, the practical and final ta'wil of the wise Qur’an is the great resurrection, the physical aspect of which is the scientific revolution and the spiritual aspect is the spiritual revolution.
198 - Ta'wil (15)
Esoteric wisdom:
"The day its ta'wil comes, those who were previously forgetful of it will say: Indeed, the Messengers of our Lord brought the truth (haqq)." (7:53). By the haqq (truth) is meant the walayat of `Ali. Thus, those who had forgotten the ta'wil and the custodian of ta'wil, namely Hazrat `Ali, will feel great remorse. (al-haqq=walayat of `Ali, see Sharh, II, 237; al-Mustadrak (in which is mentioned that the truth is with `Ali), III, 135).
199 - Ta'wil (16)
Esoteric wisdom:
Hadith of Khasifu'n-na`l says: "Indeed, from among you is he who will fight for the sake of the ta'wil of the Qur'an, as I fought for the sake of its tanzil." (al-Mustadrak, III, 132).
200 - Ta'wil (17)
Ta’wil of the Qur’an:
It is mentioned in the Kawkab-i durri that the holy Prophet said: "Among you is the one who will fight for the ta'wil of the Qur'an as I fought for its tanzil.” When the Prophet was asked who he was, he indicated that it was Mawla `Ali (a.s.), by whom is meant all the holy Imams from the progeny of the Prophet, because his holy light continues in them in order to fight for the sake of ta'wil. (Kawkab, p. 168).
201 - Ta'wil (18)
Ta'wil of the Qur'an:
The holy Prophet prayed for `Abdu’llah bin `Abbas bin `Abdu’l-Muttalib in these words: "O Allah, grant him the understanding of religion and teach him the ta'wil of the Qur'an." (al-Mustadrak, III, 615). On another occasion he prayed for him in this way: "O Allah! teach him the ta'wil of the Qur'an." (Ibid., p. 618).
202 - Ta'wil (19)
Wisdom of the Qur'an:
The above-mentioned Hadith is unanimously accepted and this is a clear proof of the fact that God has enriched those who are mentioned in the Qur'an as the rasikhun fi'l-`ilm (3:7). Had it not been possible, then the Prophet would not have prayed for something impossible. Thus, ta'wil is another name of wisdom which nobody can deny.
203 - Ta'wil (20)
The ta’wil of the Qur’an:
In verse (7:53) after mentioning the holy Qur’an, it is said: "Do they wait for anything but its ta'wil (which will come in the form of resurrection)." This verse shows that the collective and general ta'wil is going to come in the form of a collective resurrection.
204 - Ta'wil (21)
The ta'wil of the Qur’an:
In verse (10:39) it is said: "Nay, they (due to their ignorance) belied that which they did not comprehend with the knowledge thereof, while its ta'wil has not yet come to them." That is, the real light and the decisive knowledge is but ta'wil.
205 - Ta'yid
Help, Divine help:
It is said in verse (58:22): "And He has helped them with a (special) spirit from Himself." This verse is about the party of God in which there is the fountainhead of guidance and the help of the Holy Spirit, while the party of Satan (58:19) fails to attain this bliss.
206 - Tabaraka
Blessed be He:
It is mentioned in verse (7:54): "Verily, His are the (world of) creation and the (world of) command. Blessed be Allah, the Sustainer of (personal) worlds." The unique treasure of the secret of secrets of the universal circle is hidden here. That is, God lets one boundless ocean of blessings flow from the world of creation to the world of command and another such ocean from the world of command to the world of creation. These Divine blessings have neither a beginning nor an end, rather they are in the form of an eternal circle.
207 - Tabattal!
Cut off, sever, devote yourself!:
It is said in verse (73:8): "And remember the name of your Lord and devote yourself to Him with complete devotion.” The teachings of this surah are related to kar-i buzurg, for the purpose of which there is the vigil of the night. But how can a mu'min who is engaged in dhikr cut himself off from all thoughts and merge in the ocean of dhikr, an act which is not achievable in a single day? Therefore, it is said that it is the continuous vigil of the night which results in crushing the carnal soul, in which lie the correctness of speech and spiritual progress. (73:6)
208 - Tubaddalu'l-arzu
The earth will be changed:
In verse (14:48) God says: “On the day when the earth will be changed into other than the earth, and the heavens (likewise), and they shall come forth before Allah, the One, the Overwhelming.”
On the Day of Resurrection the people will be transferred from this material earth to the spiritual earth of the personal world, therefore, there will be a different earth and different heavens and the people will come forth before Allah, the One, the Overwhelming. (purport, 14:48).
209 - Tabi`a
He followed:
In verse (14:36) there is an extremely important fundamental saying of Hazrat Ibrahim: "So whoever follows me, is surely of me", that is, he is my spiritual child. On reflecting upon this fundamental principle, many wisdoms are found in it. That is, in Islam which is the religion of nature, there is no obstacle in progress, rather there is a clear possibility of reaching the final destination by following the Prophet and the Imam.
210 - Tajalla (1)
He/it became visible, evident, manifest:
In the spiritual journey of the personal world, there comes first the mountain of soul and then the mountain of intellect. The mountain of soul is smashed into pieces by the manifestation of God, therefore, Hazrat Musa did not have His vision (didar) (7:143) at that place. It is at the mountain of intellect, that every Prophet and every wali of God has His didar, because it remains intact in its place.
211 - Tajalla (2)
He/it became visible, evident, manifest:
Prophets and awliya' have the vision of God, not only in the hereafter, but also in the spirituality of this world. There are many proofs of this fact: The first proof is the word "tajalla", i.e. He manifested. (7:143). The second proof is the name "az-zahir (the Manifest)". The third proof is the name "an-nur (the Light)". The fourth proof is "ash-shahid (Witness, Present)". The fifth proof is "fana' fi'llah (annihilation in God)", which is the result of didar. The sixth proof is the words `arif and ma`rifat (recognition), the latter being impossible without didar. The seventh proof is the Qur'anic word liqa' (meeting, encounter).
212 - Tarkabunna
You will definitely ride:
It is said in verse (84:19): "That you shall definitely ride from plane to plane." That is, you definitely have to climb the (ladder of) ranks. In this verse there is an allusion to all material and spiritual ranks. Indeed, man is on the great journey of the study of the universe for the sake of knowledge and recognition or spiritual science.
213 - Tatma'innu (1)
It/he finds peace, satisfaction:
The greatest praise of the remembrance of God is in verse (13:28): "Be aware! that the hearts find satisfaction in the remembrance of God." Question: What is the Qur'anic standard and the Prophetic example of the act of satisfaction? Answer: Its standard is the observation of spiritual miracles and the Prophetic example of the act is the ideal practice of Hazrat Ibrahim. (See eight different grammatical forms of itminan in the Qur'an).
214 - Tatma'innu (2)
It/he finds peace, satisfaction:
Real satisfaction is that which the friends of God receive in the form of inner observation, Divine vision, recognition, knowledge and wisdom, as a result of the dhikr of ism-i a`zam. This is because the real dhikr in which the ultimate level of satisfaction is hidden is none other than the dhikr of the asma'u'l-husna, the beautiful Names of Allah (7:180). We have already discussed this subject in our books.
215 - Tatma'innu (3)
It/he finds peace, satisfaction:
See verses (89:27-30): "O you satisfied soul, return to your Lord well pleased (with Him) and (He) well pleased (with you); enter then among My (chosen) servants (i.e. become fana' fi'l-imam and fana' fi'r-rasul, because in this rank are gathered all chosen servants) and enter My paradise (because it is this rank of annihilation which is the rank of paradise)”.
216 - Tatma'innu (4)
It/he finds peace, satisfaction:
The wisdom of the above verse (89:27) shows that Divine remembrance is related to the heart. Therefore, the most effective and useful dhikr is the one which is performed in the heart, when the heart has become tender. However, if the heart is hard, we have to make it tender with open or loud dhikr, so that its (hidden) dhikr may be restored.
217 - Ta`ma (1)
It/he becomes blind:
O my dears! Verse (22:46) says: "Have they not travelled in the earth (of the personal world) that they could have hearts to understand (the truth), or ears to hear it? Verily, it is not the eyes that are blind, but blind are the hearts which are in the breasts."
218 - Ta`ma (2)
It/he becomes blind:
It is said in verse (22:46): "It is not the eyes that are blind, but blind are the hearts which are in the breasts." The other aspect of this Qur'anic teaching is that in this world there are certain people whose eye of the heart (inner eye) has opened. The inner eye is an extremely important thing with which the wonders and marvels of the personal world and the recognition of all inner bounties can be attained.
219 - Ta`ma (3)
It/he becomes blind:
It is said in verse (13:16): "Say: Are the blind and the seeing equal to one another? Or the darknesses equal to light?" This shows clearly that in this world the majority of the people are those whose hearts are blind and in comparison to them the mu'mins whose inner eye is open, are very few. However, Divine vision is possible with the inner eye.
220 - Taqwim
To straighten:
Allah has gradually created man physically, spiritually and intellectually on the rungs of the ladder of ranks and has made him reach the supreme `Illiyyun, and then with respect to the shadow of the body and the lower "I", reversed him to the lowest of the low. However, for those who truly believe and do good deeds in the light of knowledge and recognition, their reward is perpetual and incessant (95:3-6). That is, those who recognise their own soul also recognise the unique and everlasting bounty of God that their higher "I" is always in paradise.
221 - Taladhdhu'l-a`yunu
The eyes delight in:
Regarding the bounties of paradise, God says in verse (43:71): "And in it (paradise) there is all that the souls could desire and the eyes could delight in." That is, everything is available in paradise for the souls and intellects and the supreme bounty is the holy Divine vision, because it is the Divine vision for which the eyes of the lovers of God continue to shed tears.
222 - Tamathil (sing. timthal) (1)
Statues, idols, images, pictures:
Tamathil are both statues and pictures. Pictures are of two kinds: external and internal. Thus the tamathil (21:52) which Hazrat Ibrahim has mentioned were of both kinds. There are many people who hate the external idols, but love the internal idols in which there is utter loss.
223 - Tamathil (2)
Spiritual pictures:
It is not idolatry if a mu'min sees a miracle in his spiritual journey and reflects upon it, rather idolatry means to consider it the desired destination and the object of worship and stop there, because the wisdom-filled way in which idolatry is condemned in the above-mentioned verse indicates that no intelligent person should stop at a secondary miracle and worship it and become deprived of the treasure of azal. This secret is hidden in the word `akifun (those who remain constantly in any place, or devote to something) (21:52).
224 - Tamathil (3)
Living pictures of paradise:
The true and real kingdom of Hazrat Sulayman was in spirituality. For him the jinns used to make pictures in his personal world. Some `ulama' are of the opinion that the pictures were only of the angels and Prophets, but the rational proof is that in the spiritual kingdom there is the live filming of paradise, not that there are (lifeless) paper pictures and statues.
225 - Tamaththala (1)
He took the form, he appeared:
According to verse (19:17), the archangel, by the command of God, appeared in front of Hazrat Maryam in the form of the Perfect Man, who in the language of ta'wil is called the ibda`i body of the Imam of the time, and which can be seen by the asas, imam, bab, hujjat and da`i. Maryam in her time was one of the hujjats, therefore she is an example of the hujjat.
226 - Tamaththala (2)
He took the form, he appeared:
Hazrat Maryam is the example of those fortunate people who become successful in the sacred dhikr of ism-i a`zam, as God says in verse (19:17): "Then We sent to her Our Spirit, and he appeared to her exactly like a perfect man." It should be noted that Hazrat Maryam was one of the hujjats, and therefore, she is the example of the rank of hujjat.
227 - Tamaththala (3)
He took the form, he appeared:
By the Perfect Man (basharun sawiyy) is meant the ibda`i body which is astonishingly miraculous. Another name of it is mubda`. He is indeed a great angel as well as the advanced personality of the mu'min himself. In other words, he is the perfect intellect, the holy spirit and the subtle body.
228 - Tamshuna (1)
You walk or will walk:
O my dears! Try to grasp the Qur'anic wisdoms with appreciation and gratitude and in connection with the verses of light, also study verse (57:28) carefully:
"O you who believe, fear Allah and believe in His messenger. He will give you twice as much of His mercy and will appoint for you a light wherein you shall walk and He will forgive you."
229 - Tamshuna (2)
You walk or will walk:
Think about these wisdom-filled words: "And He will appoint for you a light wherein you shall walk". Does this light not mean the Imam of the time? Indeed, by this light is meant the Imam of the time. The first condition of attachment to the Imam of the time is to fear God and duly believe in His messenger, who has brought the Qur’an. Thus, it is clear that it is God Himself who has appointed the Imam from the progeny of Muhammad (s.a.s.) as the light of guidance after the cessation of Prophethood.
230 - Tamshuna (3)
You walk or will walk in the illumination of the light of guidance:
The straight path cannot be a straight path of this world. It is the living light of guidance, which is the personality of the Imam of the time, the light revealed by God (5:15). God guides to His light whomsoever He wills (24:35).
231 - Tannur
Oven:
In verse (11:40) God says: "And the oven gushed forth." That is, the dhikr or remembrance of ism-i a`zam became fast and automatic and the flood of spirituality started. Thus, by the tannur is meant the remembrance of ism-i a`zam.
232 - Tawbah (1)
To return:
Tawbah has many meanings and the final and most exalted one is to return to Allah and annihilation in Allah, as is clear from the wisdom-filled verse (2:54): "So return to (the presence of) your Creator and slay your souls." That is, the successful return to God is to die spiritually before the physical death. And this is the annihilation in God.
233 - Tawbah (2)
Return to God:
In verse (9:104) God says: "Indeed, Allah is He Who accepts repentance from His servants and takes sadaqat." That is, Allah accepts the tawbah of His chosen servants at the rank of Intellect and the sign of this is that there He takes the sadaqat of pearls.
234 - Tawbah (3)
Reaching the destination of annihilation:
In verse (66:5) tawbah is mentioned following the mention of exalted attributes such as islam (submission), iman (faith) and obedience. Here tawbah implies reaching the destination of annihilation. By studying the verse carefully you can come to know that tawbah here does not mean the one which is made after committing a sin.
235 - Tawbah (4)
Weeping in Divine love:
In verse (2:222) God says: "Verily, Allah loves those who do tawbah often and loves those who clean themselves." External tawbah and physical cleanliness alone cannot be sufficient for the friendship of God unless there is tawbah (return to God) with ardent love and recognition and complete purity of soul and intellect.
236 - Tawakkul (1)
To rely, trust in, to make someone one's wakil (agent):
When you say “I trust in God” in your heart, this is only an intention; when you say this with your tongue, this is merely an expression until you traverse many stages of faith, knowledge and good deeds. This is because tawakkul is a practical reality in which one observes with the inner eye how God is actually acting as one's wakil (agent).
237 - Tawakkul (2)
To rely, trust in, to make someone one’s wakil (agent):
O my dears! There is profound wisdom hidden in the meanings of the words of the Qur'an. They are like a ladder up to the sacred Sanctuary (haziratu'l-qudus). God willing, when you recognise this wisdom, there will be a revolution in your understanding of the Qur'an. Thus, true tawwakul means that God actually becomes your wakil and your free-will comes to an end or is left only in name. This pleasant state can at least be observed during the spiritual revolution, so that the recognition of the Prophets and awliya' may be attained.
The subject of tawakkul is really magnificent in the wise Qur’an and is spread over seventy places. Study it carefully, God willing, you will have ta'yid.
238 - Tahwi
To yearn:
It is said in verse (14:37): "Therefore, make the hearts of some of the people yearn towards them." That is, cast in their hearts the love for the progeny of Ibrahim (a.s.) and the progeny of Muhammad (s.a.s.).
| Chapter Index | Previous Chapter | Next Chapter |