A072
Surah: 017 - Ayah: 072
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17:72
Wisdom of Vision:' According to some people, Divine vision is impossible, others say it will be possible in Paradise and yet others say that one needs to create the inner eye and see the vision of the beloved in both the worlds, for it is impossible to attain the pleasure and happiness of the great visual bounties in the hereafter without having attained the inner eye of recognition here (17:72). Divine vision is mentioned in the Holy Qur'an in numerous places.
Q.5. "Liqau'llah" is mentioned in numerous verses of the Noble Qur'an. What is meant by this? Is it the holy vision of God or something else? If it is the Divine vision, would you kindly substantiate it by another Quranic verse?
A.By "liqa'u'llah" is meant the Divine vision, which is possible only through the inner eye and if this inner eye does not open in this world, then the Divine vision is not possible in the Hereafter (17:72). Several verses can be presented as proof of the Divine vision. However, here we will present two comprehensive verses, in the light of which the meaning becomes completely clear. They are: "On that day some faces will be resplendent, looking towards their Lord." (75:22-23).
Acma (Blind, blind of heart)
It is mentioned in verse (17:72): "And he who is blind in this (world) will also be blind in the hereafter, and far astray from the (right) way." That is, whoever does not follow the True Guide, becomes benighted and he does not have insight (inner eye) in this world and the next.
Liqa (Meeting, reunion)
Meeting with God is mentioned in numerous verses of the wise Qur’an. Here the important question: Is this meeting (liqa’) in the sense of didar (vision)? Answer: Yes, it is in the sense of didar. Further, is the didar of God possible in this world or is it possible only in the hereafter? Answer: Had it not been possible in this world, God would not have said: "And whosoever is blind in this (world) he shall (also) be blind in the hereafter." (17:72)
Yanzuruna (They see/will see; they wait/will wait)
It is said in verse (17:72): "And whosoever is blind in this (world) he will (also) be blind in the hereafter." This means that those whom the Qur'an has called deaf, dumb and blind (2:18) will not be able to hear, speak and see during the resurrection and in the hereafter. Despite this, the way their hearing, speaking and seeing is mentioned repeatedly, is in reality the representation of their state.
Q83 How does this twofold resurrection take place, by ordinary death or by the death of macrifat?
A83 Such a resurrection takes place by the spiritual death of an carif, because a secondary demonstration of how everything is contained in the light of Imamat takes place in him, as the holy Prophet says: “He who dies (spiritually in this life), his resurrection takes place”. If such a death, resurrection and possibility of attaining such an eye of recognition were not possible in this world, the wise Qur’an would not have said: “Whoso is blind here will be blind in the Hereafter” (17:72).
Q243 Please explain in the light of the Qur’an what is the clear proof of the carifs having the first didar of the Lord in this very world?
A243
- Verse (17:72) runs: “Whoso is blind here will be blind in the hereafter, and yet farther from the way.” The bright conclusion of this verse is that carifs are granted the inner eye with which they can see the Divine manifestations, otherwise how can recognition be possible?
- Verse (42:51) runs: “And it was not (vouchsafed) to any mortal that Allah should speak to him unless by revelation or from behind a veil, or He sends a messenger to reveal what He will by His leave. Lo! He is exalted, wise.”
- The exegesis of this verse is as difficult as it is useful. Some culama’ say that revelation (wahy) is of two kinds: Revelation to the Prophets and revelation to the awliya’ (sing. wali). The revelation that a Prophet receives, accomplishes all matters related to Prophethood. This is true with respect to putting the revelation into practice, otherwise in reality revelation is one in the light of which both the Prophet and the [wali (Imam) do their respective work. The work of the wali, i.e. the Imam is to testify and confirm the Prophethood of the Prophet and also to explain the ta’wil of the heavenly Book. After the Prophets and awliya’ there are the hudud-i diin who attain the rank of recognition.
According to the wise Qur'an, “Whoso is blind here will be blind in the Hereafter, yet more astray from the path”. (17:72). This allusion is to the recognition of God and the recognition of the soul, called macrifat. This also shows clearly that the attainment of the basic macrifat is possible in the very life of this world.
Har kas kih nayalfanjad ῡ basirat
Fardᾱsh bah mahshar basar nabᾱshad
He who does not acquire insight (for himself) here,
Tmorrow on the Day of Judgement will not have sight.
In this verse it is alluded to the Qur’anic verse: “And whoever is blind in this, shall (also) be blind in the hereafter; and more erring from the way. (17:72)
Izad atash dad Muhammad ra
Namash Ali shinas-u laqab kawthar
God granted him to Muhammad as gift Whose name was Ali and title Kawthar (108:1)
Tan tura gurast bi-shak ham-chunan chun wada kard
Ruzi az gurat bi-run arad khuday-I dad –gar
Undoubtly body is the grave for you, and as God the just has promised, He will raise you from it (22:7).
This shows that the ta’wil of the grave is the human body.
Ba-ghar-I sangin dar nah ba-ghar-I din andar
Rasul r aba-dil-I pak sahibu’l –gharim
Not in the cave made of stone but in the cave of religion (i.e. spirituality), \\
W, due to our pure hearts, are the companions of the prophet (9:40).
Here it is evident that by the cave is meant spirituality and therefore, “people of the cave” is the name for certain souls.
Chujanat qawl shud ba-iman-u hikmat
Bi-yamuzi angah zabanha-yi murghan
Bi-guyand bat u haman mur-u murghan
Kih guftand azin pish-tar ba Sulayman
When your soul because of faith and wisdom becomes strong, you will understand the language of birds.
The ants and birds will say to you What they used to say to Hazrat Sulayman. (27:16).
This verse has been referred 16 times.