Caskets of Pearls Vol. 1 - Casket of Pearls 2

Casket of Pearls 2

Tags: Hazrat Abraham, Gog Magog, world of particles, `Alam-i Dharr, Arrayed armies, Jinn, Pari, Al-qabiz, Al-basit, Muttaqin, New creation, Khalq-i Jadid, Ibda`i body, Renewal, Tajaddud

Q11 The world of religion is compared to a special tree. Please tell us how many roots (usul, sing. asl) and branches (furu`, sing. far`) it has and what their names are?
A11 The tree of religion has four roots (usul) and six branches (furu`). The roots are the Universal Intellect, the Universal Soul, natiq and asas and the six branches are Jadd, Fath, Khayal, Imam, hujjat and da`i. Among the roots, the first two are spiritual and the remaining two are physical. Similarly, among the branches, the first three are spiritual and the remaining three are physical.

Q12 In verses (18:94; 21:96) Gog and Magog are mentioned. Please tell us what you know about them?
A12 By Gog and Magog are meant subtle particles, human offspring, souls of people, spiritual army and the world of particles. They have various names as they perform various tasks.⁵

Q13 According to a hadith: "al-arwahu junudum-mujannadah (the souls were/are [as] arrayed armies)".⁶ Where? When? What for? With whom were/are they?
A13

These souls were/are in the form of "arrayed armies" in the personal world of the Perfect Man.
Since he is present in every age, it is his personal world where the demonstration of all the examples of the past takes place.
When his personal or representative resurrection takes place there is also a demonstration of two opposing armies of souls, the purpose of which is spiritual victory and the establishment of the spiritual kingdom in the personal world.

Q14 What do you know about `alam-i dharr (world of particles)? Please tell us.
A14 With regard to the world of particles, it can be said that in it there is the representative soul of everything, including stone and iron. There is nothing whose soul cannot be found in the world of particles. The world of particles has numerous names from which you may estimate its numerous tasks and you may also be astonished that there are so many wisdoms in them.⁷

Q15 What is the difference between jinn and pari? What is the relationship between the jinn and the human being? How does the angel come into existence? Is the subtle human being himself jinn, pari and angel?
A15

Jinn and pari are two names of the same people, therefore the question of difference and relationship does not arise.
The word jinn is an Arabic word, which has the meanings of hiding and invisibility, whereas pari is a Persian word, which is derived from paridan (to fly).
The angel comes into being from the flame of the heavenly love of a mu'min.
That is, an angel is a mu'min's subtle body or jinn. Thus, jinn, pari and angel are the names of the subtle body of a mu'min.⁸

Q16 Al-qabiz and al-basit are two of the attributive names of Allah, may He be exalted. Is it correct to say that Allah confines a human being in a single body, as well as expanding him in the entire universe?
A16 Yes, it is absolutely correct that God confines a human being in one body and also expands him in the entire universe.⁹

Q17 In verse (50:31) the wise Qur'an says that on the Day of Resurrection paradise will be brought near to the muttaqin (righteous). Please tell us where paradise will be placed in such a case?
A17 When paradise is brought near to the righteous (muttaqin) on the Day of Resurrection (50:31), it is placed in [their] personal world.

Q18 Could you tell us something about the "new creation" (14:19) and "renewal (tajaddud)". Are they two different things? Or, are they the same reality?
A18 New creation (khalq-i jadid) means the ibda`i body, and renewal (tajaddud) means the act, which continues in this flame of the lamp [i.e. ibda`i body]. Due to this act, the ibda`i body can be the most modern despite being the most ancient body. Its characteristic is that it appears and disappears at will. Nothing can be an obstacle in its path. For further explanation of renewal, see: Answer 10.

Q19 Is it true that whenever Allah enfolds the universe He does so in the personal world, and whenever He unfolds it He does so from the personal world?
A19 Yes, it is absolutely true, as God says in verse (2:245): "And, indeed, Allah seizes (yaqbizu) [the universe in His fist] and expands (yabsutu) [it]." Here qabz (seizing) and bast (expansion) are the two names of the Universal Intellect, whose mazhar is the Imam of the time, who in reality is the personal world.

Q20 In verse (2:125) Almighty Allah has commanded us to take maqam-i Ibrahim (Abraham's station) as musalla (place of prayer). Where is this place? In the Ka`bah? In the sacred Sanctuary? Or is it the limit of [spiritual] progress that mu'mins can reach?
A20 The example of maqam-i Ibrahim is in the Ka`bah and its reality (mamthul) is in the sacred Sanctuary, which is the destination of spiritual progress. The primary meaning of maqam is a station or place of standing. Its secondary meanings are the place of inbi`ath, which is the rank or stage of the Intellect, where the miracle of ibda` and inbi`ath appears. It is said that Hazrat Abraham (May peace be through him) stood on a stone to raise the walls of the Ka`bah. This stone means the Pearl of Intellect through which the renewal of the construction of the Ka`bah takes place in the personal world. In view of this possible progress, God commanded us to take Abraham's station as musalla (place of salat) (2:125). You should progress in spirituality to such an extent that the light of the Imam of the time may rise in your heart, in the illumination of which you will truly observe the construction of the real Ka`bah and reach Abraham's station which is in the sacred Sanctuary.

⁵ For details, see: `Allamah Nasir al-Din Nasir Hunzai, A Thousand Wisdoms (Karachi, 1996), wisdoms 958-963, pp. 500-503; Recognition of Imam, III, 43-48.
⁶ Abu'l-Husayn Muslim, Sahih Muslim (Riyaz, 1998), p. 1149, hadith 6708.
⁷ For details see: `Allamah Nasir al-Din Nasir Hunzai, Practical Sufism and Spiritual Science (Karachi, 1997) pp. 53-56.
⁸ For details see: Ibid. pp. 57-60.
⁹ For details see: Ibid. pp. 33-36, 130-133.

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