It would be appropriate to present an example for showing the
method of deliberation over the Qur’an and understanding its meaning.
For example, someone who recites the following verse:
“Have you observed the water which you drink?” - Noble Qur’an (56:68)
Should not limit himself only to think about the phrase water and its apparent meanings and taste, rather should ponder about it from various dimensions.
For example: He should pause and think all the plants of various colors, different species of animals which are found in this world all have been created by this water. He must think about the human being who has been created with water; in addition to his having apparent visible capabilities such as eyes, ears, and tongue also possesses inner-self and strange inner-power so much astonishing that it could help ascend him towards the most higher sublime spiritual stations.
He must ponder that this same man created by water possesses an inner-self so marvelous, astonishing, and vast as though the entire world of creation has been miniature in his inner-self; it is from this consideration that he is regarded as a separate entity called a smaller world (jahan-e-asghar) as compared to the world of creation which is called the greater-world (jahan-e-akbar). And in accordance to a more delicate and sophisticated interpretation a human being represents a greater-world as compared to the world of creation being a smaller world.
“Have you observed the water which you drink?” - Noble Qur’an (56:68)
Should not limit himself only to think about the phrase water and its apparent meanings and taste, rather should ponder about it from various dimensions.
For example: He should pause and think all the plants of various colors, different species of animals which are found in this world all have been created by this water. He must think about the human being who has been created with water; in addition to his having apparent visible capabilities such as eyes, ears, and tongue also possesses inner-self and strange inner-power so much astonishing that it could help ascend him towards the most higher sublime spiritual stations.
He must ponder that this same man created by water possesses an inner-self so marvelous, astonishing, and vast as though the entire world of creation has been miniature in his inner-self; it is from this consideration that he is regarded as a separate entity called a smaller world (jahan-e-asghar) as compared to the world of creation which is called the greater-world (jahan-e-akbar). And in accordance to a more delicate and sophisticated interpretation a human being represents a greater-world as compared to the world of creation being a smaller world.
Reference:- Spritual Journey of the Mystics(Suluk e Irfaan) - By Late Haj Mirza Javad Agha Malaki
Tabrizi(R.A.)
No comments:
Post a Comment