Caskets of Pearls Vol. 1 - Casket of Pearls 3
Casket of Pearls 3
Tags: Rasikhun fi'l- `ilm, Ta'wil, Ummu'l-Kitab, Lawh-i Mahfuz, Guarded Tablet, Supreme Pen, Universal Intellect, Universal Soul, Manifest Imam, Perfect Man, One,, Divine treasures, Resurrection, Personal World
Q21 It is mentioned in a hadith that the Qur'an has a zahir (exoteric meaning) and a batin (esoteric meaning) and the batin can be seen only in the illumination of the light (5:15). Would you kindly explain this point further?
A21 Further explanation of this point is that in order to show the esoteric meaning or meanings of the wise Qur'an, God revealed the Light together with the Book. In his time the holy Prophet himself was this revealed Light. After him, the pure Imams are in the position of this Light. They know the esoteric meaning or the ta'wil of the Qur'an. Thus, concerning this reality, God says that the ta'wil of the Qur'an is known only to Him and the rasikhun fi'l- `ilm, that is, those who are well grounded in knowledge (3:7).
Q22 Just as exoterically the surah of Fatihah is the ummu'l-kitab (the mother of the Book), esoterically `Ali (May peace be through him) is the ummu'l-kitab. It is mentioned in verse (43:4): "And verily it (the Qur'an) is in the ummu'l-kitab (`Ali (May peace be through him)) with Us, sublime and wise." Reflecting on this verse, can you say that with God the Qur'an is sublime and wise in the ummu'l-kitab (`Ali (May peace be through him))?
A22 The meaning of the Qur'an being sublime and wise in the ummu'l-kitab with God is that the ummu'l-kitab in reality is the guarded Tablet, which is a living and speaking light in the form of the Perfect Man. The main reason for the wise Qur'an's being sublime and wise is God's closeness (`indiyyat) which is granted to the Perfect Man, namely the Prophet and the Imam. When the Qur'an is within (batin) the Perfect Man, it is in the form of light and therefore it is sublime and wise.10
Q23 If it is accepted for a while that by the Imam-i mubin is meant a guarded Tablet (lawh-i mahfuz), which is hidden, this interpretation would be very incongruous because both words denote only the blessed personality of the exalted Imam, not a thing that is hidden. Please comment on this in detail.
A23 Indeed, such a guarded Tablet, which is hidden has no relationship with the manifest Imam, neither verbally nor in meaning. Thus, when the Imam-i mubin is accepted as the guarded Tablet, then by this is meant the Universal Soul which has encompassed the universe spiritually and whose mazhar is the Imam of the time.
Q24 Is the holy Prophet's light not the Supreme Pen? Is the same light not the archangel Universal Intellect? Is `Ali's (May peace be through him) light not the guarded Tablet? Is the same light not the Universal Soul? Please provide an answer for this.
A24
- Indeed, the holy Prophet's light is the Supreme Pen.
- The same light is the archangel Universal Intellect.
- Hazrat `Ali's (May peace be through him) light is the guarded Tablet.
- The same light is the archangel Universal Soul.
Q25 The holy Perfect Man who is physically the manifest Imam is also the guarded Tablet spiritually, because things that are in the proximity of God are with perfect intellect and soul. In this sense it is said that everything is in the guarded Tablet. It is also said that everything is in the manifest Imam. Are these two different things?
A25 From answers to questions 23 and 24, it is evident that the manifest Imam and the guarded Tablet are not two separate things rather they are the apparent and hidden aspects of the same one reality.
Q26 In verse (72:28) it is said: "And He has encompassed everything in a number, i.e. single number." Please explain the wisdom of this.
A26 By the number one is meant the holy personality of the Imam of the time. When God reckons all things in the holy personality of the Imam of the time, then in it their multiplicity becomes unity or oneness.
Q27 In verse (78:29), it is said: "And We have encompassed everything in a book." Is this book the manifest Imam, or is it a different book?
A27 Indeed, this book is the manifest Imam, otherwise how is it possible to encompass all intellectual, spiritual and physical things in a lifeless book?
Q28 The Divine treasures are mentioned in verse (15:21). Can these treasures be separate from the exalted Imam, while God, according to verse (36:12) has encompassed everything in the manifest Imam?
A28 Since God has encompassed all things in the manifest Imam (36:12), these Divine treasures are definitely also encompassed in him and therefore they cannot be separate from him.11
Q29 When the `irfani resurrection takes place where does God enfold the universe? In the personal world of the `arif? In the sacred Sanctuary? Or in the manifest Imam? In this case, does the light of the Imam of the time not rise in the personal world of the `arif?
A29 When the `irfani resurrection takes place, God enfolds the universe in the personal world of the `arif, especially in the forehead, which is the sacred Sanctuary of the personal world. Such an `arif becomes merged in the manifest Imam and the light of the Imam of the time rises in his personal world.
Q30 In the light of the knowledge of certainty that you have about the observation of the miracles of God in the external world (afaq) and the inner world (anfus), tell us whether the farman of Mawla `Ali (May peace be through him): "I am the miracles of Allah",12 is not the wisdom-filled exegesis of verse (41:53)? Is it not the greatest sign and the greatest miracle that the exalted Imam can manifest himself in his luminous body (subtle body) in front of you?
A30 Certainly this farman of Mawla `Ali (May peace be through him) is the wisdom-filled exegesis of verse (41:53). In this world God's greatest sign and greatest miracle, which is the compendium of signs and miracles, is the Imam's manifestation in his luminous body (subtle body).
10 For details see Sawghat-i Danish, pp. 76-84.
11 For details see: `Allamah Nasir al-Din Nasir Hunzai, Precious Treasures (Karachi, 1984), pp. 32-34.
12 Muhammad Salih Kashfi, Manaqib-i Murtazawi, translated into Urdu by Sharif Husayn as Kawkab-i Durri (Lahore, n.d.), pp. 176-77.
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