Caskets of Pearls Vol. 2 - Casket of Pearls 74

Casket of Pearls 74

Q731 This question is with reference to Surah-yi Tawbah (9:52): What does "ihda'l husnayayn = one of two good things" mean?
A731

As an example, in the time of the holy Prophet one of two good things for the army of Islam was either victory or martyrdom.
There are many more examples of this, the meaning being that when a mu'min truly strives to do good deeds, whether he has success or not, there is a reward for him in every circumstance.

Q732 Please give us some examples of the importance and significance of the number forty (40).
A732 I have previously written about this. However, here it is necessary to say that it is narrated from Mawlana `Ali (May peace be through him) that if forty mu'mins recite the namaz for a deceased mu'min and pray intensely for him, their prayer will be accepted.²⁵

Q733 There must be many Qur'anic verses about the excellence and superiority of knowledge and wisdom. Please highlight a few of these.
A733 Although at first glance the study of the Qur'an shows that the greatest attributes of the people of faith are righteousness and fear of Allah, in reality those who fear Allah are only the `ulama' (Imams (May peace be through him) 35:28). This shows that Allah has placed righteousness and knowledge at a very sublime level, which is the rank of Imamat.

Q734 Please indicate another verse in this connection.
A734

Surah-yi Al-i `Imran (3:18) says: "Allah (Himself) bears witness that there is no Allah but He, and (so do) the angels and those who are endowed with knowledge (Prophets and Imams), maintaining the justice."
Allah has witnessed His unity on the basis of knowledge, the angels did the same in the light of knowledge and recognition and so too did the people of knowledge. Nonetheless, Allah has attributed the possessors of knowledge with the attribute of justice, as people need justice in every matter.
Since this is the mention of justice in the light of knowledge, Allah and the Prophet have decided justly that in every time the fountainhead of knowledge and wisdom should continue and the superiority of knowledge and wisdom is that it is a magnificent light.

Q735 . Please indicate a third such verse.
A735

Surah-yi Zumar (39:9) says: "Say (O Muhammad): 'Can those who know, and those who do not know, be equal?' Verily only the men of intellect (ulu'l-albab) take the warning."
The above Divine teaching shows that in this world those who have real knowledge are better and superior and they are the people of intellect (ulu'l-albab) and only they accept the holy Qur'an's wisdom-filled exhortation.
This proves the superiority of knowledge and wisdom.

Q736 Many sciences are famous in today's world and each one is important in its own field. Please tell us which science or knowledge does the exalted Qur'an give paramount importance to and praise highly?
A736

That is the knowledge of religion because it is ever-reaching, all-embracing and universal and because of this it has many names:
For example, the knowledge of names (the knowledge of the realities of things), spiritual knowledge, knowledge of the unity of God, esoteric knowledge, wisdom of religion, knowledge of ta'wil, knowledge of the hereafter, recognition, etc.

Q737 Please describe the attributes and virtues of religious knowledge.
A737

Knowledge is the eternal treasure, the eternal light, it is the pearl of the eternal ocean, the treasure of eternal secrets and it is that hidden book (kitab-i maknun) which nobody can attain or touch except those who have been purified.
The Qur'an is the fathomless ocean of knowledge and wisdom and the Imam (May peace be through him) is the Speaking Qur'an, that is, the speaking Book of knowledge and wisdom.
There is nothing in the universe and existents which does not possess a marvellous and wondrous secret of knowledge, therefore how can anything of the Qur'an be devoid of knowledge and wisdom! In fact it has an exoteric and an esoteric and the chain of the esoteric within the esoteric can reach up to seven or seventy [meanings].

Q738 There is an important question with respect to the recognition of the wise Qur'an: Did the holy Qur'an reveal to the holy Prophet in stages or all at once as is mentioned in Surah-yi Hijr (15:87)?
A738

By Allah's command, every heavenly book has been revealed to a Prophet in stages as well as granted all at once at the place of mi`raj.
This is because treasures upon treasures are given at the place of mi`raj, rather Allah grants universes to His friends.

Q739 A question with reference to Surah-yi Bayyinah (98:2-3) is: Here the Qur'an is referred to as suhuf, which means pages and books, after which it is said: "Fiha kutubun qayyimah = containing eternal books." Please tell us how the wise Qur'an is books and how does it contain eternal books?
A739

The holy Qur'an is the guardian of the earlier heavenly book (al-kitab) (5:48). This means that the summaries of the previous scriptures are contained in the miracles of the Qur'an and so, with respect to this it is called suhuf.
Every sublime topic of the Qur'an is a well-grounded and strong book in itself, in which it is also alluded for the people of intellect that they should study every topic with its related verses.

Q740 Surah-yi Baqarah (2:213) says: "Humankind were one community, so Allah sent Prophets as bearers of glad tidings and as warners and sent down with them the book with the truth so that it might judge between people in that in which they differed." The first question is: Where and when were people one community? Second question: Has the same one book, which is called 'the book (al-kitab)' been revealed to all the Prophets?
A740

According to a noble hadith in the spiritual state all people are like one group in the form of a gathered army, but physically there are differences between them, despite the fact that Prophets are sent to them.
All the heavenly Scriptures are really one, because all of them are based on the sacred speech of the one God. This is the reason that the heavenly books are given the collective name of al-kitab.

²⁵Da`a'imu'l-Islam, Vol. 1, p. 235.

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