Coolness of the eye - Educational Questions
Educational Questions
Tags: Transference of light, Heavens, Divine vision, Ru'yat, Queen of Sheba, Hereafter
Q.1. Please explain to us the meaning of the verse of the Qur'an in relation to the personal world: "Initially, all the people were one community, then God sent Prophets as bearers of good news and as warners and He revealed to them the Book ..." (2:213). Were people already there and then were the Prophets sent? Is the heavenly Book of all the Prophets the same?
A.1. In the personal world, all people are represented in the form of cells and particles, and after spiritual ascension and elevation, there happen various manifestations of the lights of the Prophets. And it is in the personal world that the spirit and spirituality of all external heavenly Books is one, which in the Wise Qur'an is called "al-kitabu la rayba fihi", namely, the Book in which there is no doubt (10:37).
Q.2. You once said that the light in succession is transferred from one holy forehead to another, but in the Qur'an and Hadith, there is the mention of offspring, loins and wombs in connection with the transference of the light. Please explain this.
A.2. The light has three ranks with respect to existence: the physical rank, the spiritual rank and the intellectual rank. Thus the physical son of the light is from the loins of the father and the womb of the mother, the spiritual son is from dhikr-u `ibadat, when the way which the spiritual father has shown is followed, and the intellectual son is from the knowledge and wisdom. Thus at the rank of intellect, the light is transferred from one forehead to another.
Q.3. In verse (67:3), it is said: "Who (God) created the seven heavens one above another, you see no difference in the creation of the Beneficent (al-Rahman)". Here the question is: Are not the heavens in grades from bottom to top? If they are in grades, how can we understand that there is no difference in the creation of the Beneficent?
A.3. The light of intellect is the world of oneness, whose every manifestation is so perfect and full of knowledge and power that in it are represented all things. Thus its seven manifestations, which are equal, are called the seven heavens.
Q.4. What is your personal view and belief about ru'yat or Divine vision, for the Noble Qur'an clearly says: "The eyes cannot comprehend Him" (6:103)?
A.4. I believe that Divine vision is not only the supreme bounty attainable by a mu'min after physical death, but also in this life it is necessary to experience it through spiritual annihilation (fana'-yi nafsani). Yes, it is true that the inner eye cannot comprehend Him, but He can comprehend it (6:103). Reflect well and you will see that this is the indirect comprehension of the manifestation of (His light). That is to say, Divine vision is through His sacred light. This is established by many proofs from both the Qur'an and Hadith.
Q.5. "God created Hazrat Adam (May peace be through him) in His image". Does this mean the physical form or the spiritual face?
A.5. The physical form of Adam is a human form, therefore there is no point in mentioning what He has given to all human beings as a favour. Thus it is the spiritual form. That is, God made Hazrat Adam His Vicegerent, as His image at the place of intellect. And it should not be forgotten that the Imam of the time is the Adam of the time.
Q.6. Does every Hadith, like every verse of the Qur'an, have a zahir (exoteric aspect) and also a batin (esoteric aspect)? If so, can you give us an example.
A.6. It is mentioned in an Hadith: "Fever is a means of purification for a mu'min from the Forgiving Lord". Although the zahiri meaning of this Hadith is illness or fever, the batini meaning is spiritual quake, which is mentioned in four places in the Holy Qur'an (2:214; 22:1; 33:11; 99:1).
Q.7. According to verse (36:12), all the treasures of knowledge and ma`rifat of the universe, the existents and the Qur'anic and Islamic sciences are gathered together and contained in the sacred light of the Imam-i mubin (manifest and speaking Imam). If this true, why are we not given this knowledge easily and unconditionally?
A.7. The great feat of reaching Divine treasures is neither easy nor possible without conditions. Nevertheless, it is not impossible. In connection with this, read the Qur'anic story of Hazrat Musa (18:60-82), in which are mentioned numerous difficulties in the path of given knowledge (`ilm-i ladunni), and the conditions of obedience, patience and forbearance so that intelligent mu'mins by fulfilling them may reach the light.
Q.8. What secret of wisdom is hidden in the fact that God sent Hazrat Musa (May peace be through him) to the people in order to guide them and that the chosen servant who had a great treasure of spiritual knowledge, was placed at the confluence of the two oceans?
A.8. With respect to general guidance and spiritual knowledge, the true Imam has two places. At the first place, which is the physical one, the physical presence of the Imam before the people is necessary, to provide exoteric or zahiri guidance. The second place is the spiritual or batini, where, in order to attain the given or spiritual knowledge, only spiritual closeness in needed.
Q.9. You say that the wisdom hidden in every example in the Wise Qur'an is related to the Imam of the time. Please tell us what is the wisdom of the great throne of the queen of Sheba (27:23), and how is it related to the Imam-i mubin?
A.9. Hazrat Sulayman (May peace be through him) was an entrusted Imam and the queen of Sheba was among his Hujjats of the night. Hazrat Sulayman spiritually seized her kingdom and she became a Muslim. Here by the throne is meant the kingdom, although it has other meanings also.
Q.10. Is it possible for mu'mins to see living pictures of the history of the world and the events of nations in spiritual observations? If it is possible, what proof is there?
A.10. Yes, because Paradise is a place where every desired thing is available (50:35) and therein shall be whatever their souls desire (43:71); and there is not a thing but with Us are the treasures of it, and We do not send it down but in a known measure (15:21) .... And all things are preserved in a speaking Book (6:59).
Q.11. Is it true to say that as this world is created from the Hereafter, the Hereafter is created from this world? If this is true, please substantiate it with proofs.
A.11. Yes, it is true and the Qur'anic proof of this is that God creates the two contraries or opposites from one another, for it is said: "(O God!) You make the night to pass into the day and You make the day to pass into the night, and You bring forth the living from the dead and You bring forth the dead from the living" (3:27).
Q.12. The shape of this world is visible in the form of the heavens and the earth, but we do not know the form of the Hereafter. Could you tell us something about it?
A.12. Yes, God willing. This world and the Hereafter are like the tree and the fruit. That is, the universe is as if a tree and man is its fruit. Hence the Hereafter is potentially hidden in the personal world of man, just as the tree exists potentially in the seeds of the fruit. It should be remembered that this world is dense and that the Hereafter is subtle. An example of the Hereafter is the world of imagination and the world of dreams, which if fully developed by knowledge and `ibadat, are transformed into the Hereafter or the spiritual world or Paradise. I pray that may the Sustainer of the worlds illumine the hearts of mu'mins with the light of knowledge and wisdom! Amin!.
Nasir al-Din Nasir Hunzai, London,
12 Dhu'l-hijjah, 1411/25th June, 1991.
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