Caskets of Pearls Vol. 1 - Casket of Pearls 28

Casket of Pearls 28

Tags: Imam-i Mubin, Greatest signs, Ou mush Ou, Thos gatu jo mayn shuro jo, Nur, Rapid Dhikr, Hazrat Moses, Ox, White Hand, hudud-i din

Q271 The best and most exalted personal book (the spiritual book) was the holy Prophet and after him, Mawla `Ali (May peace be through him). Now, please tell us does Imam-i mubin (the manifest Imam, 36:12) mean the Imam of space and time? If you say that the manifest Imam is the Imam of the time, please tell us what are ayat and miracles in his spirituality and luminosity.
A271

Although apparently the universe appears to be spread out, it is confined, encompassed and enfolded in the manifest Imam.
By His perfect will Almighty Allah has enfolded and kept the endless expanses of space and time in the fist of the manifest Imam.
The kingdom of Allah has so many things that it is impossible for jinn and humankind together to count them, yet Allah has counted them and kept them all in one number, Imam-i mubin.
He has condensed the boundless ocean in a unique pearl.
Indeed, the Imam of the time is the Imam-i mubin, and the ayat that are in his spirituality and luminosity are living forever and are unique in their comprehensiveness and perfection.

Q272 This question is related to the spiritual mi`raj of the holy Prophet, regarding the greatest signs or miracles mentioned in verse (53:18): "Indeed, he saw the greatest ayat (signs, miracles) of his Lord." What are these greatest signs or miracles?
A272 The miracles of the sacred Sanctuary are the greatest, such as the vision of Allah (liqa'-yi ilahi), allusions of the vision (isharat-i didar), oneness of the Throne and Pedestal (wahdat-i `arsh-u kursi), miracle of the surat-i Rahman, the sun of the light of azal, togetherness of azal and abad, enfolding and unfolding of the universe, fana' fi'llah, the Divine Word (kalimah-i bari), the supreme Pen, the guarded Tablet, the hidden Book, creation of Adam (May peace be through him), prostration of angels, the lote-tree of the utmost boundary (sidratu'l-muntaha), the place of Abraham (May peace be through him), mazhar-i kull (universal locus of manifestation), non-spatial world (la-makan), paradise, the hidden treasure, intellectual birth, etc., etc.

Q273 You ardently believe with heart and soul in the mu'awwil (the one who does ta'wil) of the progeny of Muhammad (May Allah send blessings and peace through him and his progeny). He said: "Ou mush Ou". What is the wisdom in it?
A273 One of its wisdoms is: Adopt the theory of beginninglessness and endlessness, because in the eternal kingdom of God, everything constantly moves on a circle and the everlasting (sarmadi) life of human beings lies in such a perpetual movement. This great secret is beyond the understanding of ordinary people. Thus, it should be noted that this is among the ta'wili keys. Therefore it must be remembered well:

"Ou mush Ou": Ou = particle of negation = do not; mush = end, such as: end__________end; Ou = place. Thus "Ou mush Ou" means to put or to adopt the idea of beginningless and endless, just as there is another 'word' (kalimah): Thos gatu jo mayn shuro jo = grant me new attire and old sustenance. It is a prayer for fana' fi'l-Imam, because it is he who is lord and king and who manifests himself in every age in a new attire and with old knowledge. God willing, all glad tidings will prove to be true for the people of faith.

Q274 In the Qur'an and the hadith, wherever the word "nur" is mentioned, is it enough to take it in the sense of light, or are there also deeper wisdoms in its meaning?
A274

Indeed there are very great wisdoms in the meaning of "nur".
The best praise and description of "nur" is in the "du`a'-yi nur" (prayer for light).⁶⁸ If "nur" is appointed for the heart, all its faculties and capacities will be revived.
If "nur" is the extraordinary light for the eye, it is luminous voice for the ear and the miraculous faculty of speech for the tongue.
From the other side, the spiritual beloved telephones again and again, but alas on this side it does not function.
Come friends! Let us do giryah-u zari with utmost humility and benefit from knowledge, `ibadat, service and complete obedience.

Q275 Among the adhkar (sing. dhikr), you have praised the rapid dhikr. Where is it mentioned in the Qur'an? What is its Qur'anic evidence?
A275

It is mentioned in verse (51:50): "Therefore flee unto Allah". This is the evidence of the rapid dhikr and excelling in good deeds.
The same command is in "sabiqu" (Race one another, 57:21) and in "sari`u!" (And vie with one another!, 3:133). Rapid dhikr is also implied in the meanings of the running of light (57:12; 66:8). The wisdom of rapid dhikr is also mentioned in the Surah of `Adiyat in verses (100:1-2).

Q276 It is said in a hadith-i qudsi: "Neither My earth contained Me, nor My heaven, but the heart of My mu'min servant (`abdiyu'l mu'min) contained Me." What is the real secret of 'containing'?
A276

First of all, we have to reflect on who a "mu'min servant" truly is? The mu'min servants are the Prophet and the wali.
Besides them there are also other ranks of iman (faith).
The characteristics that God has granted His faithful servants are not the lot of the earth and the heaven.
Those characteristics are the virtues of Adam (May peace be through him), such as the light of iman (faith), heavenly love, knowledge and wisdom, inner eye, vision and recognition. Thus, this is the main secret of the recognition of God.

Q277 It is mentioned in verse (6:103): "The eyes attain Him not, but He attains the eyes: He is the All-subtle, the All-aware." What is the decree of this verse? Is the Divine vision possible or not in this world?
A277

The inner eye of a mu'min is not capable of elevating itself to reach the heights of honour, to see God and recognise Him, but it is very easy for God to manifest Himself graciously in front of his inner eye.
One of the names of God is "an-nur" (the Light) and the other is "az-zahir" (the Manifest). This shows clearly that didar (vision) of God and His recognition are possible in this world.
Reflect on the fact that man himself cannot see the sun, but its rays automatically enter his eyes.

Q278 Here is a brief but extremely difficult question related to verse (7:143): "O my Lord! Show me [Yourself] that I may behold You", that is, give me Your didar. Did Hazrat Moses (May peace be through him) have didar or not?
A278

Although the question is extremely difficult, but God willing, the One Who eases difficulties can help us.
This story of Hazrat Moses (May peace be through him) is related to the stage of Hazrat Israfil and Hazrat `Izra'il, where the mountain of soul smashes into particles due to the Divine manifestation, but there is no conspicuous didar.
Further on, at the blessed spot (al-buq`ati'l-mubarakah, 28:30), i.e. the sacred Sanctuary, Hazrat Moses (May peace be through him) had the holy didar.
The tree or bush from which the voice was coming means the Universal Soul, who is the mazhar of Rahman (the locus of the Compassionate) in the higher world.

Q279 Do the beholders of the ox of the children of Israel (2:69), the white hand (7:108; 26:33) and the constellations (places) in the heaven (15:16) do so with the physical eye or the spiritual eye?
A279

Where in the physical world is there an ox as colourful as a peacock whose colour is so fascinating for the beholders? It is only in initial spirituality that the carnal soul appears like a beautiful and fascinating ox, which it is necessary to slaughter.
The miracle of the white hand is at the level of the perfection of spirituality. There are numerous parables of it in the wise Qur'an.

Q280 It is said that the Qur'an mentions the hudud-i din (religious hierarchy) everywhere. Could you give us a verse in which they are mentioned?
A280

Study the well-known book Wajh-i Din of Hakim Pir Nasir-i Khusraw, may his secret be sanctified.
Some examples of the subsidiary hudud of the fourth natiq are: They were revived spiritually after dying before the physical death (2:56; 7:155).
The children of Israel had become kings being cast in the spiritual mould of the hudud-i din (5:20). Hazrat Moses (May peace be through him) was the natiq, the staff was the ism-i a`zam, the venerable rock was the asas and the twelve springs were the twelve hujjats (2:60; 7:160).

⁶⁸ Qazi Nu`man, Da`a'imu'l-Islam, ed. A.A.A. Fyzee (Cairo, 1963), I, 167.

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