Spiritual Experiences - Some Sublime Wisdoms
Some Sublime Wisdoms
Tags: Tongue of truth, Al-Akram, Laden Ark
Wisdom 1: Read the last two verses of surah-yi Jinn (72:27-28) in the light of the principles of wisdom. At the end of this Divine teaching it is alluded that the treasure of knowledge and recognition which God had given to the prophets is always guarded in the personal world and the Sacred Sanctuary, and in the end all things are made one, just as they were before. That is, the unity and integrity of all humankind is in the Single Soul, because in "And He has counted everything in a number", human beings are mentioned in particular.
Wisdom 2: O my dearest Governors and `Ilmi soldiers! Without any delay, you have to enrich yourselves with the everlasting wealth of the wisdom of the Qur'an. In order to achieve knowledge and wisdom, it is necessary for you to be with the Imam (May peace be through him) of the time, as said in (9:119): "O you who believe! Fear Allah and be with those who are true (Imams)". This blessed address of God is for the mu'mins of all times, so that the people of faith of every time may have recourse to the Imam (May peace be through him) of their time. Here, by the truthful is not meant those who speak the truth in worldly matters, rather they are the ones who speak truth in the matter of religious knowledge.
Wisdom 3: God, the Sustainer of the World, had made Hazrat-i Ibrahim (May peace be through him) aware of the secrets of the light of the forehead and the Sacred Sanctuary. At this stage, he had joined the unity of the righteous, as mentioned in (26:83): "O Lord, give me authority and unite me with the righteous".
Wisdom 4: At the rank of Imam, Hazrat-i Ibrahim (May peace be through him) wanted to use the tongue of the truth of knowledge among the people of the future, and this work was possible through the chain of his off-spring, who are the progeny of Hazrat-i Ibrahim (May peace be through him) and the progeny of Hazrat-i Muhammad (May Allah send blessings and peace through him and his progeny), as mentioned in verse (26:84): "And make for me a tongue of truth (of knowledge and wisdom) in the people to come".
Wisdom 5: In the wise Qur'an, those who are called the children of Hazrat-i Adam (May peace be through him) are, in reality, the spiritual children of the Hazat-i Adam (May peace be through him) of the time and therefore, in (17:70) it is said about them: "And We have indeed honoured the children of adam", that is, with the manifestation of one of Our Supreme Names, al-akram, We bestowed on them holy didar. "And We provided them with mounts in the land and the sea". That is, We made them sit on the shoulders of the hudud-i din and made them stroll and travel in the land and the sea of spirituality until We bore them in the laden ark, which is also the Throne on water. "And We provided them with pure nourishments", that is, at such a stage we enriched them with the wealth of true knowledge. "And We duly exalted them over most of those whom We have created". That is, to board the ark is the proof of eternal salvation, to sit on the Throne (`arsh) is the proof of merging in Allah and surviving with Him, which is the supreme excellence and the greatest kingdom.
Wisdom 6: Surah-yi Ya-sin, which is the heart of the Qur'an, has an incredibly amazing secret of the laden ark (36:41). Indeed, this is an extremely great secret of Monoreality. You should do the `ibadat of the reflection and knowledge of the Qur'an, and concentrating on such sublime places, think about what the laden ark is. Is Hazrat-i Nuh (May peace be through him) in the ark? Or the representative of the ahl-i bayt? Or God's shadow? Or the image of the Compassionate? Or the Single Soul? Or the Equality of the Compassionate? Or mabda` and the ma`ad? Or the Universal Intellect and the Universal Soul? Or the Supreme Pen and the Guarded Tablet? Or the Throne and the Pedestal? Or the manifestation of God? Or Monoreality? Or the manifest Imam (May peace be through him)?
Wisdom 7: The Throne is only a spiritual example of the personal world. In reality, God is free from and exalted above such examples. Nonetheless, its entire mention is purely favouring His slaves. Thus, in the personal world there are two thrones. One is in the heaven and the other on the earth. The throne which is on the earth is also the ark, because it is on the water. Al-ham du li'llahi Rabbi'l-`alamin!
Karachi, 15th June 1997
Sunday, 9 Safaru'l-muzaffar 1418 A.H.
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