Coolness of the eye - Some Wisdoms of the Surah of Qiyamat (Resurrection)
Some Wisdoms of the Surah of Qiyamat (Resurrection)
Tags: Surah-yi Qiyamat, Self-reproaching Soul, Phalanges
In the name of God, the Beneficent, the Merciful.
(My dear students! In order to obtain the best benefit, it is extremely important that, you should first read the translation of this blessed surah so that you know the literal meaning and then try to understand the wisdom of ta'wil of it.)
The way God, the Great, the Exalted, swears by the Day of Resurrection in the beginning of this surah shows its paramount importance and greatness. (1)
Here God has also sworn by the "self-reproaching soul (nafs-i lawwamah)", namely a soul which, for the sake of self- improvement and spiritual progress, reproaches itself time and again, which becomes more effective and productive during giryah-u zari (shedding tears with humility) and munajat (private supplication) in the court of God, the Provider of all needs. Thus, this noble verse, in a wisdom-filled way, alludes that for the sake of progress in ethics, knowledge, good deeds and spiritual upliftment, a wise person should always reproach himself, so that his soul may be purified and he may progress on the spiritual path. In this swearing is drawn the attention of the reproaching soul to the rank of spirituality and personal Resurrection, so that the wise, acting upon the golden principle of "self-criticism", may attain the rank of the satisfied soul (nafs-i mutma'innah, 89:27). (2)
There are many people who totally reject the state of Resurrection, which occurs after physical death, but those who believe in it are additionally invited in many places in the Wise Qur'an, to see the life hereafter in the light of `ilmu'l-yaqin (knowledge of certainty) and `aynu'l-yaqin (eye of certainty) and to understand. (3)
The ta'wil of bones: As in physical life, the main things are bones, so are the subtle particles in spiritual life, the knowledge of the secrets of whose uniting and reviving in human form can be obtained from the treasure of the true successor of the Holy Prophet. Ta'wil of phalanges: In the thumbs of both hands there are four phalanges, which signify the four closest Hujjats or Hujjatan-i muqarrab (i.e. ...nayn and ...rayn). The phalanges of the fingers are twenty four (12+12=24), which symbolise the Hujjats of day and night of the jazirahs (regions). Thus in the personal inbi`ath of a true mu'min, these twenty eight Hujjats work for his personal world. (4)
Here is mentioned that basic impiety, in which he disobeys the true Guide. (5)
In the mind of many there is a question about the occurrence of the Resurrection.(6)
In answer, the Noble Qur'an says that it will occur when the inner eye of someone will be dazzled by the stormy light of spirituality. That is, the stage of Resurrection is even farther than the stage of the beginning of personal spirituality where the ocean of light surges. Thus it is important to ask if such a Resurrection is possible individually or collectively? (7)
The moon symbolises the Hujjat. The eclipse of the moon signifies an obstacle (in reaching) the light of the Hujjat. (8)
Then the Hujjat or every mu'min-i salik of the cycle of Resurrection, merges in the sun of Imamat. In the cycle of Resurrection, although except for the Imam and the Ahl-i bayt (the luminous family), the physical Hudud are not visible as the sun of light has risen, yet the moon and the stars exist in their places and are luminous. (9)
Resurrection, whether it is individual or collective, has a great hardship in it. Also a key point must be kept in mind that collective Resurrection is hidden in individual Resurrection. Therefore, at that time, man will say with the tongue of state: Wither to flee from this torture! (10)
There is no place to escape, nor is any refuge available there. (11)
There is only one place for refuge and that is the presence of your Sustainer, Who provided all means of sustenance for your intellect and soul. Had you used those means, you would have got refuge in His presence. (12)
On that day, the light of the Divine knowledge will be shed on the deeds of every human being. (13)
Some people directly with their inner eye (basirat) and others indirectly will see their own deeds. (14)
Although they tender their excuses. (15)
In this command the Holy Prophet is told not to hasten to tell about the revelation. Also in it there is a special secret regarding kar-i buzurg (Supreme Task) and remembrance of ism-i a`zam (Supreme Name). (16)
To send down the revelation and to recite it completely rests upon God. Also it rests upon God to bring together one day the scattered remembrances of the Supreme Name Himself, and to recite it (Supreme Name) Himself, namely, to make it automatic or the speaking remembrance (dhikr-i natiq). (17)
The Holy Prophet is told that after this waiting he should recite the revelation as God Himself recites it. Further, there is also a subtle allusion in it that when the Supreme Name becomes automatic, i.e. recites itself, then one has to only listen to this luminous dhikr silently. (18)
Then God, the Exalted, mentions His responsibility of arranging for the bayan (ta'wil) of the Qur'an after its tanzil in this world. On the other hand, it is also alluded that when the Supreme Name becomes "automatic", and the deluge of spirituality starts, then its ta'wils can also come in their time. (19)
Here it is objected that people love its immediate fleeting pleasure and happiness. (20)
They neglect the eternal bounties of the Hereafter. (21)
On the Day of Resurrection many faces will be resplendent (22),
because they will be blessed with the beatific vision of their Sustainer. Here it is extremely necessary to know that the higher spirituality is included in the Hereafter, but that the chance of ma`rifat is available in this world. Therefore, the truth is that the friends of God, through annihilation, see Him with the inner eye. That is to say that, for the `arifs, or the people of ma`rifat, it is extremely necessary to have the vision and recognition of God in this world. (23)
Contrary to this, on that day many faces will be gloomy (24),
because they will realise that now they will be treated harshly. (25)
The Holy Qur'an says: Nay, when the soul reaches the collar-bone. This, in the spiritual path, is the miracle of `Izra'il. (26)
And it is said: Is there someone who shakes off and repeats spells? This means that `Izra'il shakes off and Israfil blows, so that the mu'min-i salik may have the experience of the wonders and marvels of the destination of annihilation. (27)
And he thinks that it is the time of parting, i.e. he thinks that it is the physical death, while it is the miracle of spiritual death. (28)
And one leg joins with another, because the greatest effect of the miracle of constant seizure of the soul falls on the feet, for the soul first ascends from the feet towards the head and from there it returns to the feet after sometime. (29)
That day unto your Sustainer is the driving, in the sense of annihilation in God. (30)
Since this is the personal world, therefore, there is the representation of everything in it, therefore, the meaning is: He neither affirmed the religious matters with the eye of certainty, nor did he attain the spirit of salat and prayers. (31)
But he denied and turned back, i.e. he was denying the truth and the Resurrection. (32)
Then he went to his people with glee, because he thought that he knew a lot. (33)
Woe to you, yes, woe! (34)
Again woe to you, yes, woe! (35)
Does man think that he is left aimless? Nay, but the wisdom lies in that eventually the Unifier, the Subduer, will unite them all by force. (36)
For how is it possible for the sun of the light of guidance not to shed light on the physical and the spiritual worlds, when the chain of the physical and spiritual creation, perfection and elevation continues? Was he not a drop of sperm emitted (in the womb of a woman)? (37)
Then he was a clot of blood, then God made him to pass through many stages and made him a human being, then He perfected him by giving him the rational soul and the intellect. (38)
Then He made of him a pair, the male and the female. The same example also applies in religion, that first there have to be spiritual parents, so that, after physical birth, one may also have the spiritual birth. (39)
Is not He, Who has power over everything, able to bring the dead to life? It should be known that God brings to life not only the physically dead, but also through the light of knowledge the dead due to ignorance. Thus from the beginning to the end of the surah of Resurrection, although apparently, is described collective Resurrection, internally is described the individual Resurrection, in which all people become present in the form of particles. (40)
Nasir al-Din Nasir Hunzai, 23/12/82, Karachi.
25 Dhu'l-hijjah, 1411/8th July, 1991, London.
| Chapter Index | Previous Chapter | Next Chapter |