Caskets of Pearls Vol. 1 - Casket of Pearls 25

Casket of Pearls 25

Tags: Yaqin, Wahy, Didar, Recognition, Hazrat Adam, Companion, People of Dhikr, Fana', Imam

Q241 Three levels of yaqin (certitude) are accepted: `Ilmu'l-yaqin (knowledge of certainty), `aynu'l-yaqin (eye of certainty) and haqqu'l-yaqin (truth of certainty). Are these levels mentioned in the holy Qur'an? In which verses?
A241 Yes, they are mentioned in the Qur'an: `Ilmu'l-yaqin is in verse (102:5), `aynu'l-yaqin in verse (102:7) and haqqu'l-yaqin in verses (56:95; 69:51).

Q242 Can the `arifs who die [with respect to their carnal soul] and are revived in this life, see extraordinary things? Do they undergo resurrection? Is spiritual war another name for the major jihad? Where in the Qur'an are those who were martyred in the spiritual war mentioned? To what extent is it true to say that the `arifs are spiritual martyrs? An `arif is one who recognises himself and his Lord and recognition is impossible without didar (vision). What do you say in this connection?
A242

`Arifs, indeed observe extraordinary things externally and internally.
They undergo resurrection.
Yes, another name of the major jihad is spiritual war.
Spiritual martyrdom is mentioned in all those verses in which physical martyrdom is mentioned.
Yes, it is true that `arifs alone are spiritual martyrs.
There is no doubt that it is the `arif who recognises his soul and his Lord. This great bliss of the attainment of recognition becomes possible after the observation of soul and the holy Divine vision.

Q243 Please explain in the light of the Qur'an what is the clear proof of the `arifs having the first didar of the Lord in this very world?
A243

Verse (17:72) runs: "Whoso is blind here will be blind in the hereafter, and yet farther from the way." The bright conclusion of this verse is that `arifs are granted the inner eye with which they can see the Divine manifestations, otherwise how can recognition be possible?
Verse (42:51) runs: "And it was not (vouchsafed) to any mortal that Allah should speak to him unless by a sign or from behind a veil, or He sends a messenger to reveal what He will by His leave. Lo! He is exalted, wise."
The exegesis of this verse is as difficult as it is useful. Some `ulama' say that revelation (wahy) is of two kinds: Revelation to the Prophets and revelation to the awliya' (sing. wali). The revelation that a Prophet receives, accomplishes all matters related to Prophethood. This is true with respect to putting the revelation into practice, otherwise in reality revelation is one in the light of which both the Prophet and the wali (Imam) do their respective work. The work of the wali, i.e. the Imam is to testify and confirm the Prophethood of the Prophet and also to explain the ta'wil of the heavenly Book. After the Prophets and awliya' there are the hudud-i din who attain the rank of recognition.

Q244 What is the extent of recognition? Are there certain things that are beyond and above the extent of recognition? How is the recognition of the Lord attained?
A244

Recognition is an ever-reaching and all-embracing reality. Since the recognition of the Lord is possible, reflect on whether there can be a thing whose recognition is not possible.
Recognition of the Lord is attained through His own mercy, kindness and means. That is, Allah Himself has appointed the true guide in this world, so that he may guide the people on the straight path and lead them to the ultimate destination of didar (vision) and recognition.
God created human beings so that they may recognise religion, their own souls and God.

Q245 Please explain some wisdoms of verse (7:11): "And We created you, then fashioned you, then told the angels: Fall prostrate before Adam! And they fell prostrate save Iblis, who was not of those who prostrate themselves".
A245

Spiritual perfection follows the physical creation and perfection of mu'mins (male and female) and then the intellectual form is granted to them.
This means that as soon as the pious enter the paradise of the sacred Sanctuary, they become in the image of Adam (May peace be through him) and he was created in the surat-i Rahman.
Now, here by the command of God the angels prostrate to Adam (May peace be through him) a second time. They had prostrated to him the first time in the world of particles.
The pious were becoming in the image of Hazrat Adam (May peace be through him) and in the image of Rahman not only in the sacred Sanctuary, but they were becoming one with the Adam (May peace be through him) of the time from the very beginning in the personal world.
In short, the double wisdom of the verse is that the angels prostrate, by the command of God, not only to Adam (May peace be through him) but also to the pious, because they were in Hazrat Adam (May peace be through him) and had become his copies.

Q246 In wisdom of "A Thousand Wisdoms" the following hadith is mentioned: "There is none among you except that he has a companion from among jinns and a companion from among angels." Is there any allusion to this hadith in the wise Qur'an?
A246 One allusion to it is in verse (91:8): "And inspired it to its lewdness and God-fearing." This means that God has appointed a jinn and an angel over man, so that these two companions may have an eye on the state of his heart and do their respective work. These two companions are also mentioned or alluded to in verse (43:36): "Whosoever is blind to the remembrance of God (ar-Rahman), We appoint for him a devil as a close companion." This alludes to the fact that there is a devil (jinn) and an angel appointed by God with every human being from the very beginning.

Q247 Who are the people of dhikr mentioned in verse (16:43)? What meanings does their name imply?
A247 As has already been mentioned, dhikr is one of the names of the holy Prophet, and therefore the people of dhikr are the pure Imams who are the people of the Prophet, the people of the Qur'an and also the people of the supreme Name. All inner and spiritual miracles and events of the Prophets are recorded in their spirituality and luminosity (36:12). It is because of this that people are told: "If you do not know (about the Prophets), then ask the people of dhikr (i.e. the Imams, 16:43)."

Q248 How can we ask the people of dhikr about knowledge and information? Is there any special system? What is it and since when has it existed?
A248 Everyone should appreciate [the importance of] such questions. Yes, there is a special system or law, which has continued from the time of Hazrat Adam (May peace be through him). That system is basic knowledge, `ibadat, heavenly love and the supreme Name, so that the door of the personal world may open. The luminous school of the people of dhikr is in the personal world. This is the system or the way of asking the people of dhikr, i.e. the Imams.

Q249 According to you, "fana' fi'l-Imam" (merging in the Imam) is a fact, therefore, would you kindly explain what it is in the light of the Qur'an?
A249

There are two kinds of fana' (merging), one is conscious and the other is unconscious. Thus, people are merged in their own Imam of the time, as said in verse (17:71): "The day when We will invite every people with their Imam (i.e. in his spirituality)." In such a state all people are merged under the influence of the spiritual resurrection. If someone observes this great event, it is conscious merging and the beginning of the chain of recognition (ma`rifat). However, it is true that you can understand the realities and recognitions by means of `ilmu'l-yaqin.
The second proof of fana' fi'l-Imam is verse (28:88): "Everything is perishable except His face (i.e. the Imam)." This is the mention of systematic merging and resurrection in which all people are ultimately merged in the face of God (Imam) and become the surat-i Rahman.
The third proof is verses (55:26-27): "All those who are on the laden ship (of the personal world) will perish, but will remain the face (Imam) of your Lord, which is majestic and bounteous." This laden ark or the luminous throne of God on water is the supreme angel or the Imam who will remain forever and all others will be merged in him.
The fourth proof is that Allah has kept everything in the manifest Imam by encompassing them and counting them, because the spiritual resurrection takes place in the personal world of the Imam of the time, in which Allah enfolds the universe and the creatures. Thus, all people become merged in the Imam of the time.

Q250 Some people are truly amazed by our way of working, that we mostly link the ta'wils with the Imam and in the discourses of knowledge we mention his name time and again. Do you have any Qur'anic proof, which establishes that however much we may praise him, it is very little, rather next to nothing?
A250

The Imam from the progeny of the holy Prophet is that speaking Book, which in spirituality and luminosity, is with God (23:62; 45:29) and with whose ta'wili wisdom every verse of the silent Qur'an is filled. This means that there is no verse of the Qur'an in which the exalted Imam is not mentioned directly or indirectly.
The speaking Book of Allah, which is mentioned in the above verses, is indeed the light of Imamat, that is, the soul of the Qur'an (42:52) and the record of deeds of the people of faith as well. Thus, the spirit and spirituality and the light and luminosity of the silent Qur'an is in the speaking Qur'an and hence God and His Prophet have made the Imam the centre of ta'wil.
The Qur'an is a subtle universe of knowledge and wisdom, which Almighty God enfolds in the manifest Imam and thence unfolds it.
An example of how the Qur'anic gems and secrets gather together is in the description of the hidden Book (kitab-i maknun), as it is said in verses (56:75-79): "But nay, I swear by the setting of the stars (of the sacred Sanctuary), verily it is a great oath, if you but knew, that verily it is an honourable Qur'an in a book hidden, which none can touch save the purified." This means that those who are able to reach the miracles of the sacred Sanctuary and hold the hidden Book in their hand are only the pure Imams. In short, you should study each and every verse of the wise Qur'an with the inner eye so that you may simultaneously know the glory of the Qur'an and the grandeur of the Imam's knowledge.

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