Caskets of Pearls Vol. 1 - Casket of Pearls 9
Casket of Pearls 9
Tags: Spiritual Death, Spiritual Resurrection, Yudabbiru'l-amr, Fa'l-mudabbirati amra, Winnowing winds, tazarru`, Humility, Supplication, Callousness Of The Heart, Giryah-u Zari, Heavenly Love, Hazrat Abraham, Awwah, Sighing, Shab-bidari
Q81 Is there any mention of spiritual death and spiritual resurrection in a wisdom-filled way in verse (34:46): "Say: I give you but one admonition, that you stand unto God, two by two and one by one and then reflect."
A81 Yes, spiritual death or spiritual resurrection is mentioned in this Divine command, which is: The supreme and greatest exhortation of religion is that all people of faith must act on the command of the major jihad, so that they may die and resurrect spiritually in this life. In this major jihad, in order to go from multiplicity to unity, first they have to stand up (revive) two by two and then at the rank of Intellect, one by one. This is the ta'wili wisdom of standing up for God two by two and one by one.
Q82 Individual human beings are born and die physically in different times, but it is not known whether the resurrection is individual or collective? Would you kindly shed some light on this?
A82 With respect to physical creation what you have stated is correct, but in spiritual creation all people are created from the Single Soul in the form of particles. This is both mentioned and alluded to time and again in the mighty Qur'an. Thus, resurrection has two aspects: conscious and unconscious resurrection. That is, the individual resurrection of an `arif is conscious and the collective resurrection of the rest of the people of the world is unconscious and such resurrection of the people is always renewed.
Q83 How does this twofold resurrection take place, by ordinary death or by the death of ma`rifat?
A83 Such a resurrection takes place by the spiritual death of an `arif, because a secondary demonstration of how everything is contained in the light of Imamat takes place in him, as the holy Prophet says: "He who dies (spiritually in this life), his resurrection takes place".17 If such a death, resurrection and possibility of attaining such an eye of recognition were not possible in this world, the wise Qur'an would not have said: "Whoso is blind here will be blind in the Hereafter" (17:72).
Q84 It is mentioned in verse (51:1): "By the winnowing winds which winnow." You had once said that in the Qur'an God has sworn only by the sacred and great things, but is it not true that He has sworn by the winnowing winds?
A84 No, God has not sworn by the winnowing winds, rather here He has sworn by those angels who scatter the particles of the fortunate soul that has reached the destination of Hazrat Israfil and Hazrat `Izra'il.18
Q85 In four places (10:3, 10:31; 13:2; 32:5) of the glorious Qur'an it is said: "Yudabbiru'l-amr" and in verse (79:5) it is said: "Fa'l-mudabbirati amra". What is their real meaning?
A85 Yudabbiru'l-amr means that Almighty Allah continues to repeat the word of the command "Be", because His attribute of creatorship is eternal. In the second statement the angels are mudabbirat of the command in the sense that in the destination of merging, they repeatedly seize the soul of the salik, scatter it in the entire universe and cast it in his body, so that countless copies may be made.
Q86 What scarcity is there in the blessed treasures of the holy Qur'an for the people of faith! By God! There is everything in the illumination of light. Thus, we are sure that there is a precious treasure of acceptable prayers too in the holy Qur'an. Would you kindly indicate some examples of such prayers.
A86 Sincerity of heart is a prerequisite in order to be blessed through every acceptable holy prayer. One of the best ways to attain this is humility and giryah-u zari. Study carefully these seven verses (6:42-43, 6:63; 7:55, 7:94, 7:205; 23:76) regarding tazarru` (humility, hidden supplication). Beware that the callousness of the heart is the worst obstacle [in the acceptance of prayer]. Great calamities are averted by humility and supplication. These verses contain the heavenly teachings of humility and supplication, therefore act upon their wisdom.
Q87 What wisdom is hidden in heavenly love and giryah-u zari, which you always praise?
A87 The most fundamental wisdom in it is that the door of all great wisdoms opens by this way of action. In giryah-u zari done with ardent heavenly love, the silent miracle of God acts as the universal good for mu'min men and women. There are certainly many significant prayers in the wise Qur'an, but we also have to see what are the specific ways and conditions of acceptable prayers.
Q88 What is the correct translation and meaning of verse (11:75): "Inna Ibrahima la-halimun awwahum-munib".
A88 First of all the explanation of awwah19 is necessary in this verse. It means the one who sighs constantly. Thus, the correct translation of the verse is: "Indeed, Abraham was forbearing, abundantly sighing (in remembrance of God) and one who turns (to God)".
Q89 Do you have any recognition of Hazrat Abraham (May peace be through him)'s sighing? Is it like the sighing of a patient? Have you heard a sad person or a person in pain sigh, or the natural sighing of an innocent baby or child?
A89 Sighing is higher than giryah-u zari, because this happens after getting tired from constant weeping and crying. One day you should try to do dhikr with sighs of ardent love alone and in a hidden way and see to what extent it is successful. However, you should not divulge such secrets to people, otherwise you will be the loser.
Q90 What is the secret in shab-bidari (remaining in worship all night)? What are the benefits of abundant dhikr? What is the virtue of abundant prostration? How can the callousness of the heart, which is the worst of spiritual diseases, be cured?
A90 There is [great] progress in the discourses of knowledge and intellect. There are many benefits of abundant dhikr and one fundamental benefit is humility. There are countless benefits in abundant prostration by which every sincere prayer is accepted. Doing giryah-u zari again and again cures the callousness of the heart.
17 Muhammad Ghazali, Ihya'u `ulumi'd-din (Beirut, n.d.), IV, 64.
18 Read also: `Allamah Nasir al-Din Nasir Hunzai, Wonders and Marvels of Spiritual Science (Karachi, 2002).
19 For the meaning of awwah, see al-Munjid (Karachi, 1975), p. 68; Raghib Isfahani, Mufradat Alfaz al-Qur'an, ed. N. Mar`ashli (Beirut, 1972), 28.
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