Caskets of Pearls Vol. 1 - Casket of Pearls 4
Casket of Pearls 4
Tags: Resurrection, Mi`raj, Nineteen, Sacred Sanctuary, Spiritual Journey, Falling Star, Wahy
Q31 Mawla `Ali (May peace be through him) has never said that he is one of the miracles (ayat) of God, rather he has said that he is (the compendium of) all His miracles. One living example of his being the compendium of all miracles is his coming in the luminous body, which in reality is the enfolded living world. In this context is it not the resurrection and the hereafter, which is explained throughout the Qur'an? Is it not the beatific vision (didar), the meeting (mulaqat), angel, jinn, soul, subtle body, paradisal attire, paradise itself, the subtle world, the heaven and everything else?
A31 Since the manifestation of the exalted Imam in his luminous body is the compendium of all miracles and the enfolded living universe, therefore, it is everything. It is the resurrection, the hereafter, beatific vision, angel, jinn, subtle body, paradisal attire, paradise itself, the subtle world, the heaven, etc., etc.
Q32 It is known that a promise is made in view of the future and it is also known that most of God's promises take place spiritually, whereas the masses expect them to happen physically. Thus, the promise of God related to the miracles of spirituality and resurrection, which is conditional on spiritual exercise and jihad against the carnal soul, becomes fulfilled for every `arif. Please explain this to us.
A32 Resurrection actually takes place in two forms. In one form its time is fixed, in the other it is beyond time. That is, the major resurrection does not come before its fixed time, whereas the minor resurrection, which is for the sake of attaining ma`rifat, has continued to take place in the chosen friends of God (40:85), so that the door of realities and recognitions may remain open for the people of ma`rifat. As for the awareness of the resurrection, it is evident from the wise Qur'an that it takes place secretly and unconsciously (6:47; 26:202) with respect to the ordinary people, who will thus remain blind to it (27:66) and only the people of ma`rifat will know and be aware of it.
Q33 In verse (74:30) it is said: "Over it (Hell) are nineteen [angels]". There are also nineteen letters in Bismi'llah. Could you tell us the ta'wili secret of the number of these angels? Why is it this number? Also what task are they appointed for?
A33 The ta'wil of the nineteen angels who are appointed over hell and the nineteen letters of Bismi'llah are: the seven lords of the major cycle (six natiqs and the qa'im) and their twelve hujjats, and the seven Imams and their twelve hujjats of jazirahs of the minor cycle, who are appointed to guide people towards the paradise of knowledge from the hell of ignorance.
Q34 Was the holy Prophet's mi`raj (spiritual ascent) physical or spiritual? If you accept that his mi`raj was spiritual, then necessarily you also have to accept that by the word masjid in verse (17:1), which is related to the story of mi`raj, is meant `ibadat (ism-i a`zam), as it is used in this sense in verses (7:29, 31). Thus the ta'wil of the carrying of the holy Prophet from the sacred masjid to the farthest masjid is that previously he was doing `ibadat with the initial ism-i a`zam, but then he was commanded to do so with the final ism-i a`zam that causes the resurrection to take place. That is, Hazrat-i qayyum (May peace be through him).
A34 The mi`raj of the holy Prophet took place spiritually because it is the name of the unveiling of the spiritual world and spiritual elevation as a result of Divine remembrance (dhikr) and `ibadat. Divine closeness or proximity is in an esoteric and spiritual state, not in a physical state. By the higher world is meant the spiritual world, which is found in a non-spatial state. Since mi`raj is a spiritual event, therefore these ta'wils related to it must be accepted.
Q35 The wisdom-filled mention of mi`raj is also made in verses (53:1-18), whose wisdom nobody knows except the rasikhun fi'l-`ilm (those who are well-grounded in knowledge), i.e. the Imam of the time. It is from him that we receive the zakat of knowledge. Thus, the question is: have you heard that the light of guidance also runs (57:12; 66:8)? In which destination? In the ultimate destination, in mi`raj, or in the sacred Sanctuary?
A35 In verses (57:12; 66:8) it is mentioned that the light of mu'min men and women runs before them and on their right. This event takes place in the ultimate destination, the stage of oneness, where their souls merge in the light of the holy Imam and become one with him. This final destination is called mi`raj as well as the sacred Sanctuary.
Q36 Is the spiritual journey individual or collective? Or, is it externally individual, but internally collective? If mi`raj was externally individual but internally collective, then we have to accept that although the holy Prophet went to mi`raj individually, yet internally and in reality many, rather all the souls had become merged in him actually or potentially and thus he went to the presence of God as the Soul of souls (ruhu'l-arwah) of all human beings.
A36 Externally, the spiritual journey is individual, but internally it is collective. Therefore, although apparently the holy Prophet had gone to mi`raj alone, yet internally he had certainly gone to the presence of God as the Soul of souls taking all the other souls with him, because all the other souls had become merged in him either actually or potentially.
Q37 In verse (53:1), why has God sworn by the falling star? What is its relationship with the story of mi`raj? Is it true that it is not a star of the physical world, rather it is the light of the sacred Sanctuary, which has countless names and is the famous sign of the place of mi`raj?
A37 Yes, it is true that it is not one of the stars of the external world rather it is the light of the sacred Sanctuary. It has many names and it is the famous sign of the place of mi`raj.
Q38 In the following verse (53:2), it is said as a complement of the oath: "Your companion has neither gone astray nor has he been misled." Here the question is that if the holy Prophet had been alone in his spiritual mi`raj and if the souls of mu'mins had not been with him, then in the ultimate destination of mi`raj, God would not have described him as "your companion". What is your observation about this?
A38 It is clear from the answer to question 36 that the holy Prophet was not alone in his spiritual mi`raj. Rather, all human souls were merged in him either actually or potentially and were therefore with him. It is because of this that God describes him as "your companion" in this verse.
Q39 God has created every human being not only as an individual but also as a personal world, so that after entering paradise everybody may find himself among the kamils (perfect ones). For instance, if someone in paradise yearns for the real bounty of fana' fi'r-rasul (merging in the Prophet), it is not impossible, because his soul, like all other souls, was in the personal world of the holy Prophet and all souls were merged in him before entering the world of oneness at the rank of mi`raj. Is this reality not amazing and astonishing?
A39 Yes, indeed!
Q40 Would you be able to tell us something about the ranks of wahy? When the holy Prophet was experiencing the Divine vision during mi`raj, were there not numerous signs: signs in the Divine Word, in the light of Intellect or the Divine Pen? Were there not also many signs of God's Hand?
A40 According to verse (42:51) wahy is in three great ranks. First, there is the general wahy, which takes place through Jibra'il and other angels. Then there is the Divine speech, which is heard from behind the veil, and finally there is the special wahy, which takes place through the supreme didar. Wahy means a sign. When the holy Prophet used to have didar, then indeed there were many signs, which were in the Divine Word, the light of Intellect and the Divine Pen and there were also many signs of the Hand of God.
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