Caskets of Pearls Vol. 2 - Casket of Pearls 56

Casket of Pearls 56

Tags: Fear, Hazrat Ibrahim, Fruit, Earth

Q551 It is said in Lughatu'l-hadith: "Fear the believer's perspicacity, he sees with Allah's light."⁸ Can this be the attribute of every believer? Who should fear whom if all the believers can see with Allah's light, since all are alike (in seeing)? Finally what is the purpose of fear?
A551

Such light does not come to a believer except after merging in the Imam, the Prophet and in Allah, and it is for the purpose of knowledge.
The special meaning of mu'min is 'giver of security', which is one of Allah's attributive names (59:23). You know that the exalted Imam is the locus of manifestation (mazhar) of the Divine names, therefore the mu'min in this sense is the Imam.
Thus by "Fear the believer's perspicacity, he sees with Allah's light" means to fear the Imam's knowledge. That is respect him and do not argue with him because his knowledge is in the light of Allah's light.

Q552 According to the Verse of Lamp (24:35): "A blessed tree, the olive, neither belongs to the east nor to the west." Where does it belong and what is it?
A552 This example relates to both the external world as well as the personal world. This blessed olive tree is the Universal Soul, which is above and higher than the limitations of time and space.

Q553 In Surah-yi Zukhruf verse (43:28) it is stated: "He made it a word (kalimah) to continue in his progeny so that they may return (to Allah)." Please give us its ta'wil.
A553 '''

Hazrat Ibrahim (May peace be through him) made it (ism-i a`zam and Imamat) an ever-lasting word in his progeny so that people may return to them.
Hazrat Ibrahim (May peace be through him) had the great responsibility of Imamat, therefore he left it [as] the ever-lasting word in his progeny.

Q554 It is said in Surah-yi Shu`ara' verse (26:84) that Hazrat Ibrahim (May peace be through him) prayed to Allah: "And appoint for me a truthful tongue among the posterity." What is the secret of the wisdom of this noble verse?
A554 '''

Make for me a tongue capable of expressing knowledge and wisdom amongst the chain of my progeny.
This means that on the one hand there was the chain of the permanent (mustaqarr) Imams in Hazrat Ibrahim's (May peace be through him) progeny and on the other, the chain of entrusted (mustawda`) Imams.

Q555 Please tell us how far the circle of the Imam's recognition extends in the great Qur'an. Could you also tell us how the great secrets of the light of Imamat are hidden in the Qur'anic story of Hazrat Ibrahim (May peace be through him)?
A555 '''

Truly speaking, the circle of the recognition of the Imam in the wise Qur'an encompasses all the other circles. Study verse (36:12) in the heart of the Qur'an.
Indeed, the Qur'anic story of Hazrat Ibrahim (May peace be through him) is full of the secrets of the light of Imamat from the beginning to the end.
Why not, while Allah, the Knowing, the Wise had made His khalil (friend) the Imam of all people (2:124)? Therefore, by necessity his story had to be the story of Imamat.

Q556 It is stated in Surah-yi Ibrahim verse (14:37) that Hazrat Khalilu'llah (May peace be through him) said: "O our Lord! I have settled some of my offspring in a barren valley near Your sacred house in order that they may establish prayer, therefore make the hearts of some of the people yearn towards them, and provide them with fruits so that they may give thanks." Please tell us the wisdom of this verse.
A556 Here there is the mention of the valley of Intellect, the inner Ka`bah and the rank of Imamat. The ta'wil of prayer (namaz) is the invitation (da`wat) to the truth. A prayer has been said in order that the hearts of people find love and affection for the Imams. For such people there are fruits of knowledge because the characteristic of Allah's spiritual house is that the fruits of everything are drawn and attracted towards it (28:57).

Q557 The wise Qur'an is the wisdom filled speech of Allah, the Exalted, the Blessed, therefore all its words are filled with the essence of knowledge and wisdom. Consequently, the following questions arise with respect to Surah-yi Qasas verses (28:57): Does everything bear external fruit? Do all things have fruit or only fruit trees? Are the fruits of all things drawn towards the external Ka`bah?
A557 Externally, only fruit trees bear fruits. The fruits of all things are only in an internal form, which are of two kinds: spiritual and intellectual. The fruits of everything are drawn towards the spiritual Ka`bah.

Q558 Verses 18:7-8 of Surah-yi Kahf state: "Verily We have made whatever is on the earth as an adornment thereof, that We may test them (as to) which of them is best in [knowledge and] conduct. Verily We will make whatever is thereon bare, barren ground." Please tell us which earth is this description and prediction about? Is it about the external earth or the earth of the personal world or both? Lastly, why?
A558

The law of annihilation is the same for both the earths mentioned above, although one of them has a very long life span whereas that of the other is very short.
When Allah, the Sustainer will take away the earth's stock of water (23:18), at that time vegetation, animals and human beings will all perish. Nonetheless, [prior to this] it is possible for human beings to transform from a dense form to a subtle one or to merge in the Face of Allah.

Q559 Please tell us how the earth of the personal world will become desolate?
A559

If you like you can directly check several verses in the wise Qur'an which refer to how the earth is dead in the winter and then Allah, the Exalted, the Blessed revives it by sending down rain in the spring. Externally this most beautiful and pleasing season is the time of the sway and endearment of buds and flowers. This is followed by summer in which many kinds of fruits ripen. In reality the fruit season is better than the season of flowers. Finally is the arrival of autumn which is the outcome of all the seasons or it can be said that it is more useful and a season of rest because at this time all the edible things are gathered in the homes. In this state, the gardens and fields look barren. This same example applies to the personal world too, where the Qur'anic and spiritual concept of the domain of Intellect is like a desolate land.

Q560 What is the reason that the concept of the domain of Intellect is like a desolate land?
A560

The initial stages of the personal world are examples of this world and the final destination is the example of the hereafter. Being desolate means that there is no cultivation there, because it is that exalted place where the fruits of all things are drawn (28:57).
Refer to Surah-yi Ibrahim, verse (14:37) where Hazrat Imam Isma`il (May peace be through him), the son of Hazrat Ibrahim (May peace be through him) was living in the valley of the Intellect. It is called the "uncultivated barren land" (wadin ghayri dhi zar`in).

⁸Lughatu'l-hadith, III, F, p.44.

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