Salman Spiritual ::
Towards the Inner Vision of the Truth ::
An Ismaili Perspective
Promoting Personal Search for Higher Spiritual Enlightenment & Vision
"Allah guideth him who seeketh His good pleasure unto paths of peace. He bringeth them out of darkness unto light by His decree, and guideth them unto a straight path."
— Holy Qur'an 5:16
Noor Mowlana Hazar Imam's ta'lim guides the murid to higher spiritual enlightenment & vision.
Candle Posts :: Motivational Gems for Higher Spiritual Enlightenment
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Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful.
Ya Ali Madad and Idd Mubarak. On the occasion of Idd-ul-Adha, may Allah grant material, spiritual and intellectual happiness to Muslims all over the world, and to all those who have submitted their wills to He Who is Above All Else. Ameen.
Let us reflect on the tawil of selected important words which appear in Hadith and the Holy Qur'an:
Rajim: Primary meaning: One who stones and is stoned "This is derived from rajm (to stone) on the pattern of fa'il (grammar) in the sense of both active principle "stoning" and passive participle "stoned". In a secondary sense it also means "cursed". Satan is called rajim in the sense that his work is to stone by false and incorrect discourses, so that a mu'min who is weak in true knowledge may be frightened by it and become his victim, or die with respect to soul of faith or suffer from doubt. This is the esoteric wisdom. But exoterically, people neither know the stoning Satan, not do they feel the pain of his stoning." (Source: A Thousand Wisdoms, Tawil No. 379, p. 206)
Rizq: Sustenance "It is said in verse (2:25): "And whoever will be given fruits as food, they will say: This is what was given to us before." Three kinds of nourishment can be received in the world: physical, spiritual and intellectual (in form of light). Physical nourishment is the one in which mu'mins, disbelievers and animals share equally. Spiritual and intellectual nourishment is special for the people of faith. It is the nourishment which is given in paradise, but in the most excellent and superb form." (Source: A Thousand Wisdoms, Tawil No. 388, pp. 210-211)
Rih Yusuf: The fragrance of Yusuf, i.e., spiritual fragrance "Hazrat Ya'qub said: "I get the fragrance of Yusuf." (12:94). Hazrat Yusuf was the Imam. One of the spiritual miracles of the Imam is the manifestation of spiritual fragrances." (This barakat speeds up the process of purification of the soul and is a great sign of spiritual progress) (Source: A Thousand Wisdoms, Tawil No. 399, p. 215)
Raqim: Inscription, writing "One of the spiritual marvels and wonders is that sometimes writing appears in front of the inner eye. This surely is an allusion to the fact that there are bounties in paradise in the form of writing, too (Holy Qur'an 18:9)." (Source: A Thousand Wisdoms, Tawil No. 392, p. 213)
Rahiq (1): Pure wine "It is mentioned in verses (83:25-26): They will given to drink a sealed pure wine, the seal of which is musk." By sealed pure wine are meant spiritual words of the Qur'an, the Hadith and the Imam of the time, in which are hidden the wonders and marvels of wisdom and recognition, which are pleasant and soul-nourishing like sealed pure wine." (Source: A Thousand Wisdoms, Tawil No. 386, pp. 209-210)
Rahiq (2): Pure wine "Sealed pure wine is the given (or gifted) knowledge (ilm-i laduni), and the science of ta'wil (esoteric meaning) which is received from the perfect words and the hidden Book. Thus, it both the knowledge of the Imam as well as the wine of love for him. Just as worldly love awakens by drinking worldly wine, similarly, the vision of his knowledge is his light and is felt and perceived in many ways." (Source: A Thousand Wisdoms, Tawil No. 387, p.210)
Zulzilat: It was shaken "The quake of a personal resurrection is mentioned in the surah of Zilzaal (99:1-8), which is a tremendous miracle of the personal world, whereby the sâlik is purified and hears spiritual conversation. The resurrection of all the representative particles of people takes place in a hidden way in the personal resurrection." (Source: A Thousand Wisdoms, Tawil No. 412, p. 223)
Râ'in (1): Shepherd, king, ruler "It is said in a Hadith: "Each one of you is a shepherd and each one of you is accountable for his herd (on the Day of (personal) Resurrection)." Another translation: "Each one of you is a king (potentially) and each one of you is accountable for his subjects (on the Day of (personal) Resurrection)." That is, on the Day of (personal) Resurrection each one of you will be asked what did you do for your subjects. (Bukhari, Cairo, II, 6; Delhi, II, 8-9; Lughât, Râ, pp.95-96, Tirmidhi, IV, 208)" (Source: A Thousand Wisdoms, Tawil No. 371, p. 203)
Râ'in (2): Shepherd, governor, sovereign "O my dear! You have understood the fact that there is a complete copy of the universe and the existents in the personal world of each individual. Thus, by the infinite mercy of God, every individual has potentially become a king whose subjects are in the entire world. However, it is now up to the people of faith to actualise the kingdom of their personal world through their knowledge and good deeds." (Source: A Thousand Wisdoms, Tawil No. 372, p. 203)
Râ'in (3): Shepherd, king "In many Qur'anic verses and Ahadith it mentioned that obedient and successful souls will be kings in paradise. Those who will not be able to attain this status, will have done injustice to their personal world due to their ignorance and inaction or lack of good deeds.
O my dear! It is certainly a great favour of God to teach the realities and recognitions through the concept of the personal world. Therefore, there has been and continues to be great success in this method of teaching." (Source: A Thousand Wisdoms, Tawil No. 373, p. 204)