Fruit of Paradise - Ta'wili Questions
Ta'wili Questions
Tags: Kingdom, Obedience, Israel, Door, Tawakkul
The following ta'wili questions and answers concern verses (5:20-26) which are:
Q1. "He made among you Prophets" (5:20). How is this verse explained in the light of ta'wil given that "fīkum (among you)" is not restricted only to the nation of Hazrat Musa but can also mean "within you"?
A1. There is no doubt that there have been many Prophets from the children of Israel but this is related to the external world. As far as the personal world is concerned, all the Prophets are represented by the single soul (nafs-i wahidah). Thus the meaning of "fīkum (among you)" or "within you" is not restricted to only one of these meanings. In this wisdom-filled teaching it is said to the children of Israel that they should progress from potentiality to actuality through knowledge and good deeds and see what favours have been granted to them by God, the Benevolent. Within them is hidden a world in which the past and the future come in front of them as the present. One should note that this wisdom is hidden in the word "fīkum" wherever it is mentioned in the Wise Qur'an.
Q2. In the past, was any kind of kingdom other than Prophethood accepted by God? If not, why does the Qur'an say that God made kings of the people of Hazrat Musa?
A2. According to God, there is no true kingdom other than Prophethood and Imamat. This verse has two ta'wils of what "making them kings" means. Firstly, to be an individual from among them, king (Imam) amounted to their being kings. Secondly, they were kings in potentiality by means of their Imams who were the actual kings of religion, just as a tree is an actual tree but its seeds are potential trees. As is mentioned in the Qur'an: "Indeed, We gave to Ibrahim's children the Book and wisdom and We gave them a great kingdom." (4:54). In this decree, first is mentioned Prophethood, and then Imamat.
Q3. It is obvious that the above verse refers specifically to the family of Hazrat Ibrahim, in which nobody else can participate either actually or potentially, so what is the means of salvation for other people?
A3. Those who follow the Prophets and the Imams become their spiritual children, and as Hazrat Ibrahim says: "So, whoever follows me, he is surely of me." (14:36). Just as we see that Hazrat Nuh's son was not considered to be his child because of his disobedience, we also see that Salman-i Farsi was considered to be part of the ahl-i bayt because of his obedience. From these examples it is clear that according to the principles of religion it is possible to be expelled from the family of the Prophets and Imams by disobedience and to be included as spiritual children by obedience to them.
Q4. In verse (5:20) it is said: "And gave you what He has not given to any other people of the world". Does this mean that what was given to the children of Israel was not given to anyone else in the past or the future? If this is true, then why were the people of Hazrat Musa selected for such Divine bounties?
A4. The wisdom of this sacred verse is that by the children of Israel is meant all those who had physical proximity to the Prophets and Imams in their respective cycles. But to actually attain Divine mercy, knowledge and good deeds are necessary in every age. Thus, the children of Israel were given preference over the people of their time only and this does not mean in the past or in the future, and also only if they were obedient, as can be seen in the Wise Qur'an.
Q5. What is the ta'wil of "the holy land" mentioned in verse (5:21)? If it was ordained for the children of Israel by God, then why could they not enter it?
A5. The ta'wil of the holy land is spirituality and the personal world which God has ordained for the faithful and for every believer. But every mercy and bounty is first potential and in order to actualise it requires knowledge and action, for it cannot otherwise come about. An example of this is in the seeds of wheat which are grain and capital for the farmer potentially. Now tell me whose work is it to plough the field, sow the seeds etc., that of God or that of the farmer, so that they may be transformed into a heap of grain? Obviously, God Who is Wise, does His work but does not do the external or physical work. He has bestowed upon mankind countless capabilities of physical, spiritual and intellectual work. Thus, felicity is hidden in knowledge and action.
Q6. In many verses of the Wise Qur'an the word khasirin (losers) is mentioned. What does this mean? Is it possible for man to do good deeds and not receive any reward and be called a loser by God?
A6. If human words and deeds are in accordance with God's pleasure and that of His Messenger, the Holy Prophet, then they are acceptable and useful, otherwise not. This has always been God's custom. This means that every word or deed should be in the illumination of the light of guidance so that it attains a reward. For this is the meaning of the ever-living and ever-present light of guidance in this world.
Q7. If by the Holy Land is meant spirituality or the personal world, then who were the formidable ones whose fear prevented people from entering it?
A7. The ta'wil of the tyrants who occupied the Holy Land is the external devilish powers, which through the carnal soul work in the personal world, in whose presence the weak mu'min cannot enter it. This is the meaning of the noble verse (5:22).
Q8. Who were the two men who encouraged their community to do spiritual jihad? What was the door through which they had to enter spirituality?
A8. The two men who feared God and upon whom He bestowed favour were the Asas and the Imam and the door through which the city of spirituality can be entered is the Bab (door) of Imamat or the supreme Hujjat (Hujjat-i a`zam). For the door to God is the Natiq, that of the Natiq is the Asas, that of the Asas is the Imam and the door to the Imam is the supreme Hujjat, by whom is meant the son of the Imam who succeeds him to the rank of Imamat.
Q9. Why are there doors to God, the Prophet and the Imam and what is their characteristic? Does it mean that without them nobody can reach God?
A9. God is above space and space-less, He is everywhere and He has a fixed house too. The first two concepts are such that (through them) no servant of God can reach Him. Therefore, in order to reach Him one has to have recourse to God's House, which cannot be without a door. As the Holy Prophet said: "I am the house of wisdom and `Ali is its door". This shows that the doors of the sublime ranks are like minarets of guidance and their characteristics are knowledge and wisdom. Thus, without this concept the recognition of God is not possible. That is, the door to God is the Prophet and the door to the Prophet is the Imam and this is the law of the path of guidance.
Q10. "If you enter by it (gate), you shall be victorious" (5:23). What is the wisdom of this verse?
A10. By entering the spirituality of the exalted Imam through the supreme Hujjat, who is his door, the believing servant conquers the personal world and all devilish powers are subdued.
Q11. In verse (5:23) what is the wisdom of mentioning tawakkul (trust in God) after spiritual victory?
A11. Because tawakkul is at the rank of perfection of faith, it is mentioned at the end. That is, when the mu'min enters the personal world, God helps him.
Nasir al-Din Nasir Hunzai,
18th October, 1984.
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