THE ATOMIC CYCLE IS LINKED WITH THE SPIRITUAL CYCLE

The Atomic Cycle Is Linked With the Spiritual Cycle 

Undefined Flying Object

Although there is unity on one side, on the other there is gradation in the system of the universe. By unity is meant the united state of the universe and by gradation, its separate forms. Here we need to discuss gradation only. According to Divine will, the gradation of the body starts at the level of its density, and at the end of its subtlety it meets the soul. The example of this gradation is found in the creation of humankind. In the process of this creation, plants grow from the subtlety of the soil, from their subtlety (which are food for animals) are created the bodies of animals, form the subtlety of their meat the bodies of animals, from the subtlety of their meat and milk etc., is created blood in the human body, from the subtlety of blood is created the vegetative soul, from the subtlety of the vegetative soul is created the animal soul, from the dissolution of the animal soul is created the human soul and from the human soul is created the substance of intellect. It is the intellect that can meet the Divine light. 

Undefined Flying Object

Similarly, there is gradation [or order in the unfolding] of events, inventions, discoveries, sciences and art etc., and the exigencies of time controlled by the Divine will. That is, if someone accepts that the human status, as a whole, necessitates gradation in the Divine will, he understands that whatever wonders and marvels appear in this world, appear by the command of God. If there is the gradation of everything, there should also be the gradation of events, discoveries and inventions. It is evident form history that human beings also reached this stage by inventing things in a gradational order. However, the body is not infinite. That is, subsequent to the fission of the atom and the utilization of its energy for numerous benefits, nothing is left to split and gain any other power. Rather, subsequent to fission, the atom is called soul and thenceforth begins the spiritual cycle. There can be many names of the spiritual cycle, according to the technical terms of every group and every stratum, but the reality is one and the same. A few initial events of this cycle are related to the five external senses. Therefore it is necessary for everyone to keep them pure from the beginning.

Writer  Nasir al-Din Nasir Hunzai

HOW IS LIGHT CREATED IN THE SUN?

HOW IS LIGHT CREATED IN THE SUN?

How is light created in the sun?

How is light created in the sun?

Divine law has created everything in a desired limited quantity from its opposite. Then, by their alternation, He has continued the succession of cycles, so that the existence of the Creator of the world may be established through the proof of the possibility of creating everything from its opposite. Thus, this physical world is created in a confined spherical shape. That is, its spread and quantity are not infinite, rather they are finite, as is evident from this Qur’anic verse: “And everything with Him is in a quantity” (13:8). Thus it is evident that everything from among space, time, sensible and intelligibles, is in a fixed quantity. By quantity is meant the quantity of time and space in which the distance, weight and units of a things are discussed. 

Now the question arises: It this world is created in a desired limited quantity, by what scale and what ratio is its quantity determined? The answer is that its quantity is determined by its relation to the power of the Universal Soul. For, the workshop of the world runs by the power of the Universal Soul. That is, it is as if the Universal Soul stands for the soul of the world. 

When we come to know that the world is organized and functions by the same one power, then it is analogous to a huge machine that is run by a single sage (Hakim). The ultimate product of the different parts of this machine, despite making different movements under the power and control of the same person, shows that they are working unitedly. This example shows that the act and effect of fixed stars, planets, the sun, space, etc., irrespective of what they do, is under the influence of a united power, and they are in a specific and fixed number and quantity. Their division is in accordance with the requirement of sagacious manufacturing, not that they have scattered by an accidental collision. Thus it is evident that the number, volume and mutual distance of the fixed stars, planets, etc. are as wisdom requires. This is so that countless human beings may practically attain the sciences and recognitions that are hidden in the wisdom-filled creation of the vast universe. Similarly, the sun also has a desired limited quantity. The amount of which is determined by the distance between the centre of the universe (i.e. the place of the sun) and the centre of the Universal Soul (i.e. the circumferential surface of the universe). 

Now, with regard to the light of the sun, it can be said that its light is not its own, not is it (the sun) a solid body, rather, there is also in it the same prime matter with which the vast space [of the universe] is filled. That is, where the clear, blue sky appears devoid of stars, it is not in fact so, but it is filled with the same matter. Since space (makan) without an occupant (mutamakkin) is impossible, therefore there is no place in this universe even equal to a particle that is empty. Space and its occupant are the two names of a body: the subtle body is considered space and the dense body, its occupant. 

Thus, in the centre of the universe (i.e. the sun), there is also that same prime matter, which is in the vast space [of the universe]. The light of the sun is in reality due to the pressure of the luminous rays of the Universal Soul, which constantly falls upon it from the circumference of the universe, due to which matter within a proportionate circle dissolves and turns into light. In other words, as mentioned earlier in this book, the Universal Soul comprises the spherical circumference of the universe and presses the universe towards its centre, in its forceful, spherical hold, by which the matter in the centre of the universe dissolves and turns into light. For, when there is a powerful pressure upon a round body from all sides of its surface, then that pressure reaches its extreme force at its centre (and bursts). Just as when the warm winds of summer are tightly pressed within the circle of cold clouds, then, first of all, the particle in the centre of this portion of air explodes and then one after the other, all the rest of the particles explode, which cause a tremendous power, a dazzling light and a frightful thunder. The same is the case with the centre of the universe. Matter that is powerfully pressed by the luminous rays of the Universal Soul is called the sun, because it dissolves into light. 

Now, as for the proof of the fact that the light of the sun is not its own, nor is it a solid body, is that if we accept that its light is its own and its body solid, this would mean that it can dispense with provision, that is, it does not receive any power form outside. For, to say that something can exist on its own and that it is solid, means that it is not dependent, nor does it receive any power from outside. Had this concept been true, then it would either have been extinct by now, or it would have decreased [in power] due to its constant emission. For it is impossible to be a body that constantly emits light and nuclear power without receiving any power from outside, and still not decrease in any way. There is no such body. Thus it is evident that the light of the sun is not its own, nor is it something other than the prime matter of the universe.

Another proof is that, although with respect to density and subtlety, the body is dense (solid) and the soul is subtle (transparent and ever-reaching). Yet in this very division of such varied bodies, some of them are farther from the soul due to their natural density and some of them are closer to it due to their natural subtlety, due to which the spiritual action becomes comparatively faster in them. In other words, there is an universal order of the physical and spiritual existents. This can be compared to a chain, the first half of which consists of the links of physical grades and the second half, of the spiritual ones. However, between the two there is such an intermediate link, which if on the one hand is physical, on the other it is spiritual. This intermediate link, which has combined the physical and the spiritual links of the chain of the universe and is positioned between them, is the sun.

Reference 

Writer: Allamah Nasir al-Din Nasir Hunzai  (Balance of Realities)

REALITIES OF KUNFA-YAKUN

REALITIES OF KUNFA-YAKUN
(BE! AND IT IS THERE)

The command of God, may He be purified, is in the Word “Kun (Be!)”. He alone is the Absolute Sovereign of the world of creation and the world of command. He is above and far away from the act of creation and workmanship. By His command souls and [physical] things pass through the boundary of creation and commands. He is the Sustainer of both of them. As He say: “Verily, His are the creation and the command. Blessed be God, the Sustainer of the worlds" (7:54). That is, he alone is the Sovereign of both the world of bodies and the world of souls. His countless bounties and favours are in both of them. He is the Sustainer of both the creation and the command.

By command (amr) are meant the Divine command and those souls who are within the boundary of completion and are subject to (the act of) the Word "Be". As He says; "The Originator of the heavens and the earth. When a command (amr) is completed, He only says to it: Be! And it is “(2:117). Thus, there is no doubt that God has created the heavens and the earth by the command “Be” through ibda (origination or instantaneous creation), and when a command (amr) in them reaches the boundary of completion, He says to it “Be!” and it becomes. Just as in different times. After the physical creation and spiritual perfection of Hazrat Adam and Hazrat Isa, God, the Wise, said to them “Be”, by which they came to them and they joined the world of command. As He says: “The similitude of Jesus with God is as that of Adam. He created him from dust, and then said unto him: Be! and he was” (3:59). In this verse “He created him from dust”, it is alluded that Adam and Jesus had the same nature – physical growth and perfection of the rational soul – in which they are not distinguished from the rest of humankind. Then, by saying to them “Be” it is proof that they became “real existent” (Mawjud-I Haqq), which shows their distinguished position.

From the above explanation it is evident that the world came into existence by the universal command (amr-I kull) of the Absolute Sovereign. Similarly, even now, when a thing becomes complete in “creation”, then in order to make it a ‘command’, ”Be!” is said, by which it becomes the “real existent”.

Now we should explain some realities of the actuality of the Word “Be”, so that the seeker of realities may know that it is the supreme secret in which the entire Divine act is represented symbolically. The word “Be” is not only in the Arabic language, but it can also be in all the languages of the world. Thus God says: “And our word unto a thing, when we intend it, is only that we say unto it: Be! and it is” (16:40). Another Quranic verse in this regard is: “But his command (amr), when He intends a things, is only that He says unto it; Be! and it is” (36:82). That is, everything has the natural capacity and the Divine guidance to automatically join the world of command, Thus, the joining of a thing to the world of command is the practical command of God, may He be purified. At this place there is the unity of God’s Will (iradah), His command (amr) and that. Which is commanded (ma’mur). “That is the ordaining of the All-Mighty, the All-Knowing” (36:38).

Every thing is given a specific position and a kind of natural guidance by God. According to which it constantly acts. This natural guidance is found in the spheres, the heavenly bodies, the elements and the generated things (mawalid) in the form of nature (tabi’at) or in the form of soul. And according to the order of this natural guidance, all these things gradually advance towards the return (ma’ad) on the path of evolution, one before the other, As God, the best of Judges, says: “Say: Each one acts according to its position; but your lord knows very well the one who is best guided (ahda) as to the way” (17:84). Thus, it is not surprising if everything on this path of evolution from the stage of “ahda (the best guided)” onwards, walks and works in a harmony and an order in which the will, the command and the act become one reality.

The real life of man is in the Ruhu'l-Qudus (Holy Spirit)

THE REAL LIFE OF MAN IS IN 

THE RUHU'L-QUDUS

(HOLY SPIRIT)

Man has come to this world form this permanent abode or the higher world, as a traveler. Therefore, to return to It is as necessary for him as a traveler necessarily returns to his country after attaining his goal. Hence it is said: “The love of the home country is a part of faith”. It is this home country which is the real and eternal country of the soul, love for which is part of faith. As for the wealth of knowledge and recognition, which the human soul attains during the journey in this world, it is evident from this Prophetic Tradition: “Travel! So that you may attain wealth”. The hardship and the toil that the soul has to necessarily suffer is expressed in this tradition: “Travelling is of the hell”.

When the partial soul of the mu’min comes to this world, being separated from its Universal Soul, this short life of the soul in reality is considered its death, just as a grain of wheat or a stone of a tree is lost somewhere in the earth far from (the heap of) wheat or tree respectively, which then is its death. It is possible that here these things may become extinct or they may be revived. Extinction in the sense that they may be eaten by an animal, or they may perish just laying there. Revival in the sense that they may annihilate their “ I (khwudi)” once in the earth in a suitable place in an appropriate time, which may enable it to attain the true everlasting life (baqa). The sign of their everlasting life is that from this one grain are produced hundreds of grains and from the stone is produced a fruit-bearing tree.

Thus, partially, first comes annihilation or death and then survival or everlasting life. If the particular soul cannot raise this life-like (hayat-numa) death to the level of self-annihilation (fana-yi khwudi), then it cannot deserve to be granted the true everlasting life. This is testified by the Tradition of the holy Prophet: “the mu’min doses not die, rather he only departs from the abode of annihilation to the abode of survival”. If the soul of the mu’min, while leaving the body, does not die and only departs towards the abode of survival or everlasting life, then it is obvious that by reaching it, it revives and the duration for which it remained outside it, it remained concealed in the darkness of death. This same reality is also explained in detail in this verse: “And He it is who has produced you from a Single [Universal] Soul (nafsin wahidah), and then there is a permanent place (mustaqarr) and a transitory place (mustawda). We have detailed the signs for a people who understand” (6:99).

The Single Soul is the name of the Universal Soul. The holy spirits (arwah-I qudsi), in which there is the permanent abode of human survival or everlasting life came into existence from this soul. Their loci of manifestations (mazhir) are the human bodies that are the transitory abodes of the human [worldly] life. In this case a fourth soul of man is established which he had forgotten. That is, just as man while living in the vegetative soul was not able to recognize that animal soul and in the animals soul, the rational soul, similarly, living in the rational soul alone, he remains negligent of the Holy Spirit. However, just as man has passed through the previous stages, he has to also encounter the Holy Spirit willingly or unwillingly, because God’s recognition or resurrection, in reality, takes place in the recognition of this Spirit alone, as the holy Prophet has said: “He who recognizes his soul, recognizes his Lord”. In other words, man can recognize God only in his higher soul, not in any lower soul. The higher soul of man is the Holy Spirit. It is this Spirit that can be the mirror of the beauty and majesty of Divine attributes.

The example of the permanent abode and the transitory abode is that of the sun and its reflection that appears in a mirror. In order to appear in the mirror, the sun does not need to leave its place and to be completely contained in the mirror, rather, it can show its reflection in it through its luminous effect. So long as the mirror faces the sun, the reflection of the sun appears in it, but the moment it is turned away from the sun, the light and reflection disappear from it. If we observe the mirror we see that nothing goes towards the sun from it. Had the act of the sun been volitional, he/it would have possessed those feats it had accomplished through the mediation of the mirror, made them into living pictures and delighted in them. 

Eid ul-Fitr

On the joyous occasion of Eid ul-Fitr, please accept my best wishes to you and your family with prayers for peace, happiness and barakaat. Ameen.

Eid ul-Fitr

Eid ul-Fitr

Eid ul-Fitr

Eid ul-Fitr

Dead Atom and Living Atom

Dead Atom and Living Atom

“Allah is the light of the heavens and the earth”. The heaven and the earth or the highness and the lowness are the two names of the entire universe. Spiritual highness and lowness are also mentioned in these two names. Both in the spiritual and the physical forms, the limit man reaches is his earth and the limit he has not yet reached is his heaven, 

Physical light is related to physical eyes. It helps one to see the state of external things, whereas Divine light is related to the eye of the heart (i.e. insight), which helps one to see the internal and external states of everything. Just as without the external light one cannot go to an unknown city, without internal light no inventor can achieve the goal of discovery and invention. In order to traverse physical distance man first of all walks with his two feet, while on the path of mental progress he walks with the feet of reflection. If this is done in the context of Divine light, it starts to walk with the pace of question and answer, by which the scientist can reach the stage of invention. However, there is a danger for the inventor in that whatever he has achieved through the help of Divine light, he may consider the fruit and result of Divine light, he may consider the fruit and result of his own knowledge. Thus some people deny the existence of God. However, since God is the best of contrivers (Khayru’l- makirin), He does not withhold His spiritual light. Had God withheld knowledge and light due to his reason, it would have been a source of mercy for the inventor. Since, if the inventor’s min had stopped working due to the denial of God’s existence, it would have been an indication to him implying: “O man! It was My light through which you used to see the invisible things, but since you denied My existence therefore I have left you in darkness”. On realizing this, he would have been alarmed and would have stepped forward in spiritual progress and would have, in addition to physical progress, excelled in it even over those who have devoted their entire life to His worship (ibadat).

One of the reasons for this wisdom-filled Divine contrivance can also be that, man may attain whatever he desires. That is, he who seeks this world may attain this world, and he who desires the next world may attain that world, and he who seeks both of them may attain both in moderation.

The purpose of the revelation of the Qur’an is religious and worldly guidance and teaching. There is an answer for every question in true teaching. Thus, if the holy Prophet was asked by someone: “Through which light can the darkness of ignorance be removed and the secrets of the heavens and the earth seen?” he would have certainly answered: “it is Allah Who is the light of the heavens and the earth [through which the secrets of the heavens and the earth can be seen]” This in fat is the answer to this question.

One important aspect of the reality of light is that it and the sight of the eyes work together, just as both the eyes work together. Thus “the seeing” of the inner eye and “the seeing” of the light of God have the same meaning. God says: “We will soon show them Our signs in the horizons (i.e. the external world) and in their souls until it will be manifest unto them that He is True” (41:53).

God, the Exalted, stated at the time of the holy Prophet that He would show His signs in this world in the future. Those signs are the ones that appear in the form of inventions in this scientific and atomic cycle. Then it is alluded in the wisdom of the order of the words that, after this He will show His sings in their souls until the truth of God will manifest to them. Here it is clear that, so long as the dead atom is under the control of the scientists in this world, they will consider it the fruits of their wisdom and this will be the life-less atom. Then naturally or as a result of their analysis of this dead atom when they will reach the living atom (luminous creatures), then all at once or gradually it will permeate human beings in the form of spirit. First of all, this will affect the ears of the human beings, whereby after some minor pain those veils in the ears that are between the body and the soul, will be removed. That will be the soul, and on the whole that spiritual power of Islam, an ethical force by which true peace can be established in the world and which can be the source of prosperity and true comfort for humankind.

Another proof is that a thing that indicates and ascertains an existent’s existence is call a sign. For instance, if a human voice comes from a building. Which is a sign of a human being’s existence, it would be understood that there is a human being inside the house. Thus, the above-mentioned verse first of all predicts about that stratum of scientists who are not convinced about or who do not believe at all in the existence of God. For the promise of God in “He will show them” shows that those people are far removed from being addressed by the Qur’an, and the promise is related to a time in the future after the holy Prophet. Thus the wonders of science and the marvels of the atom that have appeared as His sings in this age are by the will of God, the Omnipotent. The first and foremost among those who see them are those scientists who, despite seeing them, are not grateful to God, Who has granted them this power.

Hazrat Imam Ali (a.s.) says:

Exalted Imam - Personal World:

Hazrat Imam Ali (a.s.) says:

Do you think that you are a small body;

Yet the great cosmos is contained in you;

You are the speaking book;

By whose letters the hidden secrets are revealed.

This saying and its meaning are first and foremost applicable of Mawla Ali himself and then every Imam, because it is he who is the luminous personal world and the Speaking Book from which reveal the secrets of ta’wil. Now arises the great question: In what form was the light of the Imam of the time shone on Pir Nasir-I Khusraw? Pir in his Diwan says: “When the light of the Imam of the time shone on my soul, I became the bright sun, though previously I was pitch dark night”. The amazing answer to this extremely important question is that the light of the Imam of the time shone upon him in the form of the personal world, which contains everything. It was this luminous world which was the Speaking Book and Pir Nasir’s Science of ta’wil is related to this subtle world.

Information Source

Book Chirag-i Rawshan

The four Roots in the Imam of the Time

The four Roots in the Imam of the Time

The Holy Prophet has said: “The first thing which God created is the Intellect”. In another Hadith he has said” “The first thing which God created is the Pen”. Ad in another he has said: “The first thing which God created is my Light”. All these Ahadith are well-known, But the wise know that in the order of antecedence or priority, whether in time or excellence, three things cannot be first simultaneously. Thus the sages of religion and the dignitaries of Sufism have said that the gist of these three Ahadith is the same. That is, the Intellect, the Pen and the Light of Muhammad are one and the same thing. Similarly, the Holy Prophet and Mawlana Ali are the same one light and that one light is the Imam of the time. Thus, it is the Imam of the time who is the Universal Intellect, the Universal Soul, the Natiq and the Asas. 

The first proof of this reality is in the five names of the same named one, namely, Universal Intellect, Universal Soul, Natiq, Asas and the Imam. The Universal Intellect is called the one which comprises all things and nothing it, it would not have been call the Universal Intellect, and we have already established a cogent proof in the preceding chapter that, by the removal of even one particle from the whole, it cannot be called the whole. 

The Universal Soul is called the one, which with respect to giving life and soul comprises all things. Had there been a thing outside the Universal Soul, it would necessarily have been in one of the three states: either more perfect, or equal of less perfect that the Universal Soul, for a fourth state is not possible. Even then these three states would have necessitated their unity. For in the case of the perfect and the imperfect, the former joins the latter with itself, and in the case of equality. If two things are equal in all qualities and we subtle and without any veil, they instantly mingle together and become one. And it is a fact that in the world of command action takes place without any time. Thus it becomes evident that in reality there is no duality between the Universal Intellect and the Universal Soul, rather they are the two names of one thing. 

Similarly, the same reality is the Natiq, namely, the Holy Prophet Muhammad (s.a.s). According to the Divine Word, he is the mercy of God for all the worlds, for as God says: “And we did not send you, but as a mercy for all the worlds” (21:107). By the worlds are meant the physical, Spiritual and intellectual worlds or in other words all things which came into existence by the command of God. Thus the Holy Prophet became the Universal Mercy and comprises all things in his light. For the mercy of God has surrounded all the worlds and the intellect does not testify to a things being superior to His mercy. Thus the wise will never accept that there is no mercy in the Universal Intellect and the Universal Soul, or the mercy is without intellect and life. But the fact is that the very intellect and life are the Divine mercy and Divine mercy is the intellect and the life. Thus it is established that Holy Prophet Muhammad himself was the Universal Intellect and the Universal Soul of his time. As for the recognition of the Asas. Asas means the foundation. Thus, in reality, he was the first foundation of the universe and the existents, without which nothing can exist. He was the beginning of all things. His blesses name was Ali, which was given by God. Since that Word of God is perfect in truth and justice therefore that which He calls “high” is high in a true sense and nothing can be higher than it. Thus this blessed name of Ali, which was given by the command of God, has the meaning of eminence. 

Eminence is of two kinds: the eminence of excellence of honour and the eminence is place. In both sense, Mawlana Ali is superior to all things for this light by the names of Universal Intellect, Universal Soul and the Universal Mercy surrounds the entire universe. When Mawlana Ali is superior to all creatures, it is absolutely correct to call him the supreme whole. Such as supremacy is not only in name, but he includes all those attributes by which it is correct to call him supreme. That is, this supremacy includes in it all those things which are included in the intellect, the soul and mercy. Thus Mawlana Ali is the Universal Intellect, the Universal Soul and the Universal Mercy. 

Similarly, the Imam of the time, whose light is the same light of Muhammad (a.a.s) and Ali (a.s) is the Universal Intellect, the Universal Soul and the Universal Mercy. All the above-mentioned attributes are always present in the light of the Imam of the time. The word Imam is derived from the infinitive “ Ummun”, meaning leader of chief. Therefore, imamu’al-qawm and ummu’l-qawm has the same meaning, i.e. the chief of the community, or the Imam is sometimes substituted by ‘ummah’, as khalif by khalifrah and mala’ik by mala’ikah, etc. as it is mentioned in the Wise Qur’an: “indeed Ibrahim was an Imam; the maker to believe in the unity of God and the Imam of the believers in one God and was not among the polytheists (i.e. he was the chief of those believing in the unity of God)” (16:120). Further, let us see the root of the word umm and imam. Umm or imam means the root of everything, the first thing form which emerged many things, such as ummu’l-kitab, the root of all books, and the originator of the heavenly Books of every time and every cycle. That root and that originator is the light of the Imam of the time is the root of every heavenly Books and of ever thing and it is the root which of every heavenly Book and of everything and it is the root which is not preceded by any other thing. Thus it is the ummu’l-kitab, namely the Imam of the time. Who is the Intellect, the soul, the mercy and the high (Ali). That is, the same one light of the Universal intellect, the Universal Soul, the Natiq, and the Asas is the light of the Imam of the time. “Wa-innahuma la-bi-imamin mubin (15:79), i.e. and they two (the Universal Intellect and the Universal Soul) work through the Imam-I mubin. As Mawla-yi Rum Says:

Aql-I kull-u nafs-I kull mard-I khuda ast 

Arsh-u khursi ra madan kaz way juda ast 

The Universal Intellect and the Universal Soul are the same one person,
Do not think that the Throne and Kursi are separate from him.
 

Tan chu sayah bar zamin-u jan-I pak-I ashiqan

Dar bihishi-I adan tajri tahtiha’l-anhar mast

The bodies of the lovers of God, like shadows are on earth,
but their souls are intoxicated in the paradise of Eden, underneath which flow rivers,
i.e. the four rivers of honey, wine, water and milk

 Reference 

Book:     Chain of Light of Imamat

Author:  Allamah Nasir al-Din Nasir Hunzai

The Imam of the Time

The Imam of the Time

The pure progeny of the Prophet, the Imam of the time!

The light of Ali's eyes, the Imam of the time!

You are Allah's rope, the straight path[and]

The sovereign of the universe, [O]the Imam of the time!

The Divine mazhar, the Imam of Physical and spiritual time

The guide of mu'mins is the Imam of the time!

The sovereign of generosity and munificence is the Imam of the time

The ladder of the heaven is the Imam of the time!

The hidden treasure of Arifs is the Imam of the time!

Manifest to the lovers is the Imam of the time

The light of lights of the prophets is he

The soul of souls of the awliya is the Imam of the time

The chief of the pious ones is the Imam of the time!

The guide of the pious ones is the Imam of the time!

The Book of God which speaks [and]

The ocean of ta'wil is the Imam of the time!

Nasir is weeping at your threshold

The mercy of both the worlds,[O] the Imam of the time!

Nasir al-Din Nasir (Hubb-i Ali) Hunzai
Thursday, 16th March 2006

On knowledge (ilm)

On knowledge (ilm)

(Translated from the Wajh-I Din of Hazrat Hakim Pir Nasir- Khusraw q.s.)

 “First a mu’min should know what knowledge is, and when he understands this, only then is he able to search for it. For if someone does not know a thing he can never find it. Thus we say that knowledge means to discover things as they really are. And the finder of things is the intellect and knowledge is in the Pearl of intellect. The witness of Intellect is the Word of God, may He be purified and exalted, which covers all spiritual and physical existents. And whatever is not covered by knowledge should not be called existent. Thus whatever is covered by knowledge is other than God. Since it is not worthy for God to be under anything, and knowledge comprises all things and all existents including the non-existent, therefore, it is not proper to say that God is existent or non-existent. For both these are under knowledge and God is above knowledge.

We say that pure knowledge is the command of God and he who attains a greater share of knowledge is closer to the command of God and has accepted a greater part of His command and is more obedient. And the more one possesses knowledge, the more he becomes obedient to God. And he who possesses complete knowledge attains the eternal favour, for the goal of the work of the possessor of knowledge is God’s mercy. Man is the last of the generated beings (i.e. the three kingdoms of nature, mineral, vegetable and animal) of the world and the return of man is to (God’s) commands, which is the cause of both worlds. And all things return to their origin. O mu’mins! Struggle to seek knowledge so that you may be closer to God, may he be Exalted and Glorified, for God’s mercy is knowledge.”

Nasir-i Khusraw

Wajh-i Din 

             Wajh-i Din

This world is the first destination and the life of man is like a path and man travels on this path towards the desired destination so that Pir Nasir-I Khusraw may reach the presence of the Creator of the universe. Thus in this noble and exalted book of Hazrat Pir Nasir-I Khusraw, there are countless wisdoms to describe which, let alone this small article, it would be difficult to do even in an encyclopedia. 

Wajh-I Din

Although it is a bright and well established fact that every book of Pir Nasir-I Khusraw is a precious and everlasting treasure of knowledge and wisdom, nonetheless his Wajh-I Din, in many respects, is the quintessence and compendium of all his books. Thus we can rightly say that this book stands for the treasure of treasures, because it is his final work. 

Examples of the Wisdom of this Book:

I am very fond of books and I have enjoyed and benefitted from the study of various books as much as possible, yet the books of Pir Nasir-I Khusraw are full of wonders and marvels, particularly the Wajh-I Din. Because this book is so amazingly comprehensive and full of the kernel of wisdom that, despite constant struggle, the blessings of its knowledge never come to an end. And the reason for this is that it specifically deals with the ta’wil of the Qur’an and hadith and the knowledge of Imamat and all this is the result of the inner and spiritual path. That is, there is the world of unveiling and spiritual miracles in this book. 

Even through you may have studied the Wajh-I Din for a long time. You can be sure that there are still may ta’wali secrets which have not been revealed. For instance, in the eighth chapter of this book, read the passage regarding the six directions of the planet earth carefully and experiment with it and answer how can its six directions, namely, front. Back. Right. Left. Above and below be determined while it is always rotating? So that we may be sure that the inhabitants of the earth have six directions and God has sent them a great Prophets from every direction. But nobody, by marking the six places of the globe of the world, can establish that from these six directions six great Prophets have come to the people, because they do not live only in a particular city or country, rather they are scattered in different continents and therefore, they do not have collective directions except the above. 

The spiritual example and recognition of how the six Prophets came to the people from the six directions is found in the personal world (microcosm). Thus in the personal world, without any doubt, there are six directions of the human body, Thus, Hazrat Pir alludes that in the personal world the light of Hazrat Adam comes from above the head, the light of Hazrat Nuh from the left ear, the light of Hazrat Ibrahim from the back. The Light of Hazrat Musa from the feet, The light of Hazrat Isa form the Right ear and the light of the Holy Prophet enters from the forehead, as Imam Jafar as-Sadiq has said in his prayer: 

“O Allah! Make for me a light in my heart, and a light in my ear, and a light in my eye, and alight in my tongue, and a light in my hair, and a light in my skin, and a light in my bones, and a light in my nerve, and a light in front of me, and a light behind me, and a light on my right side, and a light on my left side, and a light above me and a light below me.” (Da a imu l-Islam, Vol. I, Dhikr after the salat).

Subjects of the Wajh-I Din

In this blessed and miraculous book there are 51 Major subjects and there are 24 sub-subjects. However, the subjects which are spread throughout the book are more than this, such as the recognition of God, science of Tawhid, Prophet hood, Imamat, Science of Hudud, spirituality, resurrection, Hazrat Qaim, Hujjat of Qaim, Science of Ta’wil, Numerical Ta’wil, Ism-I Azma (Supreme Name), Physical world an spiritual world, prophecy, secrets of spirituality, roots of religion, branches of religion, keys of wisdom, self-recognition, the chain of guidance, law of wasayat (legateship), secrets of the Qur’an, etc. 

A Miracle of Wajh-I Din:

Long ago one of the devoted and knowledge loving students of the late eminet Sayyid Munir Basakhsahni told me that he begin to gain tremendous pleasure form the study of Wajh-I Din, therefore it became a daily practice for him to study it. His happiness increased more and more and consequently his inner eye opened. This was a miracle of the exercise of knowledge of Wajh-I Din. It should be remembered that if you get tremors of happiness from knowledge and wisdom, this is a glad tiding of the grace of the Holy Spirit. 

Key Ta’wil:

There is a great treasure of ta’wil of a practical and key nature, due to the blessings of which are removed not only doubts and ambiguities of the readers, but answers to countless questions are also provided. The disease of ignorance can most effectively be cured only by ta’wil and ta’wili wisdom is the honey about which God says: “in it there is healing for men (from diseases)” (16:69).

Nasir al-Din Nasir Hunzai,

Day of id Miladu n-Nabi,

12 Rabi I 1411/3rd October, 1990

Translated from Urdu into English 

by Faquir Muhmmad Hunzai

Rashida Noormohamed Hunzai

A Universe Knowledge

You are the true rational soul

Because you are always the Holy Spirit's companion.

Your beauty cannot be seen with the physical eye

He who has seen this vision has the spiritual eye.

you are free from place and direction

see, who you ar and do justice to yourself!

See! lest you doubt here;

Keep a firm footing, lest you trip!

Your attributes are God's attributes

you have this light from that light.

He bestows but nothing decreases from Him

He gave you and gives to whom He wills.

You are from His light like a reflection,

you abandon your existence and become Him.

Your veil separates you, when you do not seek (Him)

if you remove the veil. then you are He.

It would, by God, be appropriate if I were to claim.

In reality Nasir-i Khusraw is an example of Annihilation and survival in God

Essence of the Universe

Essence of the Universe

Everything of the world depends on the law of essence. For instance, the essence of the minerals is the vegetables and that of the vegetables, the animals and that of the animals, the human beings and that of the human beings is the Perfect Man, because it is he who has become the personal world actually and practically and the essence of everything has been contained in him.

Minerals and gems are the essence of the soil and mountains, pearls are the essence of the ocean, flowers and fruits are the essence of the trees, kernel is the essence of the fruit, oil is the essence of the tree, kernel is the essence of the fruit, oil is the essence of the kernel and light is the essence of the oil.

The grass does not turn into milk, except in the workshop of the stomach of a cow; nobody has the capacity of making honey from flowers and fruits except the bee. In short, butter is the essence of milk and honey that of the flowers.

True mu’mins and friends of God make the essence of remembrance, Ibadat, knowledge and good deeds from the lawful edible and drinkable things, which without any doubt, is a light, because the essences which God makes form the perfect ones and mu’mins are far better than the ones which he makes from the minerals, vegetables, animals and ordinary human beings.

Consequently, we can say that when man attains the perfect rank of spirituality and intellectuality, he certainly becomes the essence of the universe. In this case, all things of time and space are centered in him. In this pearl of the universe, there is the unity of innumerable essences, therefore, it has countless names and examples. Try to know and recognize more and more names and examples of the essence of the universe in the Wise Qu’ran, so that our ta’wili wisdom may increase. God willing!

Nasir Uddin Nasir (Hubb-I Ali) Hunzai.

Rawal Hotel, Rawalpindi,

Friday, 8 Dhu’l-Hijjah 1414/20^th May, 1994

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Paradise and Hell

Paradise and Hell

What is our (Ismaili) concept pertaining to heaven and hell as described in the holy Qur’an?

Whatever is said in the holy Qur’an regarding paradise and hell is true, but we are more and more satisfied with wisdom and ta’wil. Thus [according to ta’wil] paradise exists as the inner aspect (batin) of the universe and the existents. That is, according to the Qur’an, it is in the length and width of the heavens and the earth (3:133; 57:21) and where according to verse (50:35). “There they have all that they desire, and there is more with us”. That is, in paradise there are all those bounties which men desire and also those for which desire has yet not been created in them, such as the desire for Divine vision (didar-I ilahi), union with the origin, (asl mei wasil hona), eternal kingdom (azali wa abadi saltanat) etc.

Since the bounties of paradise are based on desire, let us see how many kinds of desire we have, if we have true love, it is highest element of our existence and thus we can say that there are: desires of true love ( Ishq-I haqiqi), desires of intellect (aql), desires of spirit (ruh) and desires of the carnal soul (nafs). Thus, there are four kinds of desires upon which the bounties of paradise are based and their classification shows that the highest comes in the form of Divine vision, then in the form of intellect and knowledge, then in the form of spiritual pleasures, and the last are in the form of carnal soul, which again are not in dense form but in subtle form. This paradise is internal (batini) and spiritual, and therefore, a mu’min can enter it not only after death, but he can also observe it partially in this life. Thus, it is a fact that those mu’mins who have progressed to the higher stages of spirituality through the special bandage can [partially] see paradise with the eye of the heart, and when they sever their relationship with this world they will continue to observe it completely.

According to verse (29:64) of the Qur’an. The home of hereafter is living, and it is obvious the living are human beings and animals. This shows that the palaces of paradise, which have intellect and soul are the Prophet, the Imam and the true mu’mins, within whom can be seen the above mentioned paradise of spirituality if their batin (inner aspect) is observed in the illumination of divine light. Contrary to this, the narrow houses of hell are animals and also those people who according to the decision of the Qur’anic verse (7:179): “These are as the cattle – nay, but they are worse” have been included among animals.

Here, it would not be out of place, if I mention some of my spiritual observations and experiences. When I was in china and was undergoing the full course of spirituality. I saw a dog in front of the gate of my house.

The dog was passing by slowly and there were innumerable mean souls attached to it. They were additional to its’ won soul. When I was observing this state in front of me, my physical eye and spiritual eye had become one. Another time, I observed a similar thing in a cat, form which souls were coming out on extremely minute particles and again entering it, as if they were trying to escape from the narrow house of hell unsuccessfully, but a Divine power was bringing them back into it.

When I was in prison the last time, I was with the heart’s eye that there were some horses in a stable near or far from the prison and I observed similarly the ingress and egress of countless souls, although I was in the enclosure of the prison and there was no way for me to observe physically other than what was in front of me.

It should be noted that there are two kinds of souls in human beings and animals. One kind is of their own, which keep them alive and the other, those which use these human beings and animals as their temporary or permanent houses. Thus, when a righteous person performs spiritual exercises through knowledge and good deeds in accordance with the pleasure of God, the Prophet and the ulu ’l-amr, as a result his own soul improves and also good souls come into him and he can see those souls. This is his spirituality, in which there is not only the macrifat of God, but also the observation of paradise and hell.

A Humble Servant, 

The Author. Allama Nasir Uddin Hunzai

August 05. 1978

Why did we come to this world?

Why did we come to this world?

For what purpose are we created? Or, why are we sent to this world?

Answer: It should be known that in creating us and sending us to this world, there is not only one purpose, but there are many purposes, of which each is important in its own place. However, among them there is one supreme purpose which comprises all worldly and religious purposes, and which is ibadat-u marifat. Here ibadat implies all those good deeds without which a mu’min cannot attain the rank of perfection in religion and in faith; and marifat or recognition also comprises all recognition beyond which there is no other recognition. 

Knowledge and deeds and ibadat-u marifat are possible only after coming to this world, and without coming to this world they are not possible it is a fact that this world is the tillage of the hereafter. Therefore, the hereafter cannot prosper without this world. Had it been possible for the hereafter to prosper, we would never have come to this world at all. Thus, it is obvious that it was necessary for us to come to this world, therefore we are sent here.

Allama Nasir Uddin 

Book 100 Questions.

The status of Hazir Imam

The status of Hazir Imam

Mawlana Hazir Imam Shah Karim al-Husayni

Question: In the spiritual and luminous sense we give paramount importance to the Imam of the age, how should we preset the philosophy of the physical holiness of the Imam when non-Ismailis, particularly Christians, question us?

Answer: You are quite right in posing this question for it sis the physical aspect of the Prophet and the Imam, which is the greatest problem for people. However, what is the common people understand according to their fancies is not true. The truth is attainable in the light of the instructions of God, the Prophet and the guiding Imams. So, according to there is a difference among souls. That is, among souls and bodies some are pure and some are impure. The first and foremost pure are those people whom God has purifies in order that they may purity others form all kinds of dirt and impurity. This mean that the prophet and the Imam are themselves pure, and therefore they teach their followers to purity themselves and they purity them in every respect. As it is mentioned in many verses of the Qur’an how the Prophet used to purity the people, such as verses (2:150 -151) in which God says: “His favour will be completed and it will continue in future so there should not be any lack of guidance”. Then He says: “this favour is the one that we appointed a messenger from among you, who recites unto you our ayat (signs) [from the physical and spiritual worlds] and thus he purifies you and teaches you the Book (al-kitab) and Wisdom (al-hikmat), and teaches you that which you knew not”.

In these verses in mentioned that action of the prophet and the Imam whereby they purity their followers. Since they purity their followers, this necessitates that they themselves be pure. When it is accepted that they are pure then it is automatically proven that all their physical necessities. Such as eating, drinking and marriage etc. are also pure. Thus the Prophet and the Imam re pure not only with respect to their spirit and light but also with respect to their body. It is because of this that they are locus of manifestation (mazhar) of Divine Light, and with whatever reverence and greatness you may consider him Is correct, for he is the rank for the Divine manifestation.

As for the Christians, if we study their dogma or if we ask them directly whether they accept the Prophets before Jesus or not, it is not possible for them to say that they do not accept the Prophets before Jesus. If they accept them it leads to the logical conclusion that as there was the continuity of divine guidance prior to him, similarly there must be the continuity of divine guidance after him. But it is not necessary that they should be darwishes like Jesus. For instance, ponder on this point that Jesus did not marry. If this attributes is necessary and obligatory, Christians should put this attribute into practice as a tradition. It is obvious that they cannot follow it, for this will result in the cessation of humankind. Nor do they as a whole want to be hermits and darwishes like. This leads to the conclusion that there is no doubt about Jesus’ being a true prophet, but it is not necessary that the birth, death and life of all Prophets and Imams be like that of Jesus.

Mi'raj and Ma'arij

MI^craj and Ma^carij

Mi’raj means a ladder or a series of steps or stairs, the occasion of the Holy Prophet’s vision of the Divine light in higher world. Its Plural is ma’arij, as mentioned in verse (70:1-4); “A questioner questioned the (spiritual chastisement about to fall on the unbelievers, which none can avert, from Allah, the Lord of the ladders and to whom the angels and the (supreme) spirit ascend in a day whose measure is fifty thousand years.”

Wisdom 1. One must always remember that every great secret of God has a veil of some kinds. Here too, there is great secret behind the veil.

Wisdom 2. Chastisement in reality occurs on the path of spirituality (19:71), but God the Merciful, averts it from the Mu’min as is alluded in this verse.

Wisdom 3. The questioner had asked for spiritual progress. He was a mu’min. But as has been mentioned earlier in this article, God kept it in a veil according to the exigency of wisdom.

Wisdom 4. The prophets and the Imams are the living ladders of God. Each of them has the rank of the Supreme Soul and by the command of God. Makes the souls of mu’mins angels and enables them to ascend to the exalted court of God.

Wisdom 5. Although this spiritual journey by worldly reckoning the fifty thousand years long, the way in which the light of mu’mins runs before them and on their right hands, the distance is traversed in a short time (57:12; 66:8).

We also need to reflect well upon this wisdom-filled verse(7:40); “Verily, those who belie Our signs and turn away in haughtiness from them, the gates of heaven shall not be opened for them, nor shall they enter Paradise until the camel passes through the eye of the needle.”

Wisdom 1. By the signs of God are meant the holy Imams, Therefore to belie them is to belie the sign of God, and to Claim their office is the worst haughtiness.

Wisdom 2. Since there are seven heavens, seven doors of spirituality are mentioned here.

Wisdom 3. Here, the ta’wil of camel is to aggrandize oneself. And the ta’wil of the passing of the camel through the needle’s eye is that man should follow religion in the true sense and with true humility should transform the frozen camel of his soul into particles. Now this camel, which like the she-camel of Hazrat Salih, is the form of particles of soul, can pass through the eye of the needle.

It is clear from the above-mentioned verse that mi’raj, ma’arij and the path of Paradise all have the same meaning. For, at the highest place of the soul and intellect, where the extreme proximity to God is attained, is mi’raj as well as Paradise. That is, the journey of mankind is from the lowness of this world to the heights of the higher world and this journey is likened to the climbing of a ladder. And the ladder of spirituality is the blessed personality of the True Guide.

In truest sense, it is the Prophets and the Imams who are the children of Hazrat Adam. For they are the heirs and possessors of the characteristics of Hazrat Adam. Thus, according to verse (7:172) it is a Divine Law (sunnat) that He takes form the loins of every Prophet and every Imam the children (dhurriyyat) of his world in His hand when their personal Resurrection takes place. And he takes these dhurriyyat (particles of soul) in His hand in the sense that they were caused to move and under the spiritual progress and elevated in a way. As the Qur’an says: “And when your Lord brought forth from the children of Adam. From their loins, their children (dhurriyat) and made them bear witness over their souls, (saying); Am I not your Lord?

They replied: Yes. “(7:172).

Wisdom 1. The event described above of the covenant “Am I not your Lord?” in which they there is the miracle of mi’raj happens in the spirituality of every perfect Man and in this experience, all the people of the time are present in the form of spiritual particles.

Wisdom 2. In the same way God made the children of Adam (the Prophets and Imams) see the soul and granted them its perfect recognition.

Wisdom 3. On that height (of mi’raj). There were the particles of the souls of all other people also, but they were not conscious of this event.

In a worldly example, the path and the guide on the path exist separately from one another, but in religion the same one person in both the path and the guide. Thus the Qur’an names him sometimes as the right path, or sometimes as the guide or as light or as the ladder, or as mi’raj etc. because he has numerous functions so he has numerous different names, for God has given him the status of being everything (36:12).

In his time, Hazrat Ya’qub was the entrusted Imam, the right path and God’s ladder with fourteen steps. Namely the Imam, Bab, and twelve Hujjats. An example of this is provided in the Qu’an is which Hazrat Yusuf saw the sun, the Moon and the eleven stars prostrating to him in a luminous dream (12:4).  When he saw his dream he also was a star at the lowest step. I.e. the first Hujjat and then by God’s command ascended this ladder step by step and reached the top, when all the other (the sun, the moon, and eleven stars) prostrated to him. From this example the fundamental reality of religion becomes clear, that the Prophets and the Imams are the living ladders of God.

Another example of the ladder of God is;

1. Mustajib
2. Minor Ma’dhun
3. Major ma’dhun
4. Limited Da’i
5. Absolute Da’i
6. Hujjat of Jazirah
7. Hujjat-I Huzuri (Maqarrab)
8. Imam
9. Asas
10. Natiq
11. Universal Soul
12. Universal Intellect

As it is mentioned in the Qur’an; “They are ranks with Allah and Allah sees what they do” (3:163), i.e. (hudud-I din) are ranks (darajat) (of proximity) of Allah;

1. Universal Intellect
2. Universal Soul
3. Natiq
4. Asas
5. Imam
6. Hujjat-I Huzuri (Muqarrab)
7. Hujjat of Jazirah
8. Absolute Da’i
9. Limited Da’i
10. Major Ma’dhun
11. Minor Ma’dhun
12. Mustajib

Wisdom 1. The ranks of proximity to God are only found on the right path, in fact, they themselves are the right path and the ladder of God.

Wisdom 2. You know well that there is a difference between saying “They are ranks”(3:163) and “For them there are ranks” (4:8).

In the Holy Qur’an the way in which rank a ranks are mentioned is a reference to the hudud-I din for as it says: “The Exalter of ranks, the lord of the Throne, He casts the spirit by His command to whosever He wills of His servants that He may warn of the day of meeting. “(40:15). That is, God exalts the hudud-I din and through them, others.

Wisdom 1. When Allah wants to exalt someone He does so through the ladders of the fixed steps. For this is the right path and the ladder which is raised up to the roof of the Throne in order to reach the Lord of the Throne.

Wisdom 2. Through this ladder descends the living soul of revelation to the Prophets and it is through this ladder that the Holy Prophet ascended and attained the honour of the special mi’raj.

Wisdom 3. There is not a thing but its treasures are with God, and the things which descend from these Divine treasures, do so through this ladder.

Wisdom 4. When one of the great and wisdom-filled names of God is “the Lord of the ladders” then there must be a systematic concept and explanation of this in the Qur’an (which contains the explanation of everything, 16:89). Indeed this is so, for there are several such verses, the meanings of which we are currently discussing.

Hazrat Mawalan Imam Sultan Muhammad Shah has emphatically drawn attention to the blessed verse of “istirja^c” (i.e. to say innali’llahi wa Innailayhi raji^c un). In this connection the three verses are: “We shall surely try you with something of fear, and hunger, and loss of wealth, and lives and fruits: and give glad tidings to the patient ones, who when misfortune befalls them say: Verily, we are Allah’s and to Him we return. Those are they on whom are blessings and mercy from their Lord, and they are those who are rightly guided.” (2:155-157).

Wisdom 1. For every mu’min with high ambition, every trail is beneficial for the soul, for there is no ascension or elevation without trail.

Wisdom 2. According to God, the important trails which were necessary for extremely fruitful results were only these ones.

Wisdom 3. Fear is a state of the heart in which the soul abandons all worldly thoughts and adopts a humble and pitiable form. In such a condition man pays complete attention towards God.

Wisdom 4. The animal soul is reformed by hunger.

Wisdom 5. By loss of wealth and lives, a state of brokenness and annihilation pervades the heart.

Wisdom 6. By loss of fruits is meant the loss of spirituality. In short, all these states help one to return to God both temporarily and permanently provided there is religious awareness.

Wisdom 7. Istirja^c   means to say “Verily, we belong to Allah and to Him is our return.” But it is necessary to know that by this is meant that the original abode of man is the Divine presence. He has come here by descending the ladder of God and is to return to the ocean of His light by ascending it.

As was mentioned at the beginning of this article, the Prophets and Imams are the living ladders of God. This means that every Prophet and every Imam together with his Hudud act as living spiritual ladder. This Perfect man is both the guide as well as the guidance. Just as in the example of the heaven and the Supreme Throne he is the ladder, so in the example of the earth and the House of God he is the right path. In the example of the deluge he is the ark of salvation also and it is because he is such a comprehensive and all-inclusive reality that examples are given in so many different ways.

Humble Nasir,

2^nd January, 1985.