Mawlana Jalal Uddin Rumi Qoute

Mawlana Jalal Uddin Rumi Says;

Tu barai wasl kardan amadi

Ni barai fasl kardan amadi

“You have come to join, not to divide”

You have come to join, not to divide"

MAN REVIVED DEAD HUMAN BEING AND CREATED AN ARTIFICIAL HUMAN BEING

MAN REVIVED DEAD HUMAN BEING

AND

CREATED AN ARTIFICIAL HUMAN BEING

Divine Power manifests from man in the form of knowledge and wisdom. Therefore, a wise religious person should not be astonished at the inventions and discoveries of this advanced scientific and atomic age. Nor should he harbour any doubt in his heart about the Divine law or consider that such and such work belongs to God only, which none other than He can do, for instance, reviving a dead human being or creating a human being, etc. It is possible that as a result of the effects of the thoughts which are created in the simple-minded, religious people when hearing about such astonishing events that they might feel a kind of weakness within themselves or their nation. If this really happens, it will be an inferiority complex, which they see from afar with great astonishment, or by acquiring knowledge by which they will come to know that behind the veil of every success there is God’s hand.

In the body of every human being with sound senses, the soul works on three levels: in the lowest, the vegetative soul, in the middle the animal soul and in the highest, the rational soul. The centre of the vegetative soul is the liver. It is responsible for the growth of the body and to it belong all those faculties that complete the body of a child in the beginning. The centre of the animal soul is the heart, which is responsible for the senses and movement. The centre of the rational for the senses and movement. The centre of the rational soul is the brain to which belong speech, understanding, knowledge and art. Because these souls reside in the same body, they affect each other. Among them, the rational soul, due to its characteristics and actions, transforms vegetable into animal, animal into human being and human being into angel and enables him to attain union with God. The example of this is found in the creation of the body and in the completion of the soul. All those characteristics of man, which are not found in any animal, belong to the rational soul. Further, it is the rational soul that has refined the faculties of the vegetative and the animal souls in the human body.

The three above-mentioned souls transmit [their] united life in the human body in the order that first of all, a mixed quintessence of human blood (i.e. sperm and ovum) resides in the womb, which contains the essential and material effects of all of them (i.e. the three souls). In other words, the rational and the animal souls exist potentially and the vegetative soul exists in actual form in this drop. Just as in a seed, for example, there is the capacity or potential of growing a tree of its kind, or in a bird’s egg a bird of its kind. 

The body is created form a constant flow of a certain quantity of blood into the womb of a woman from her breasts, by which the vegetative soul completes its creation. At the end of four months, the dormant animal soul awakens in the body of the human foetus, for now. Its organs and limbs need some movement, so that the muscles may strengthen and the joints have elasticity to twist and turn. The main reason for the subsistence of the animal soul on the vegetative soul after four months is that during this time the vegetative soul reaches the limit of equilibrium of its nature. That is. Almost the subtlety or the fineness of the animal soul is created in it, due to which the latter receives strength and awakens. It is like a combustible material, which, when it is moist, does not catch fire, but when it is dried on the fire for a while for a while it ignites 

The natural equilibrium of the vegetative soul, which cannot be created in a tree or a plant, comes into being through the help of those organs of the human body that were completed for the blood circulatory system. Now, if scientists have come to know about the science and the system according to which the dot of soul or sperm is nurtured in the womb of tis mother and can keep the thing around it intact, in the same way as they are in the natural condition, then the possibility of creating a man by nurturing sperm in a particular machine is certain. But in no way can they dispense with the Divine power in creating a thing. That is, they have succeeded only in nurturing a tiny subtle human being before its time, i.e. they can bring it forth before nine months. This shows that the survival of the animal soul depends on the vegetative soul’s equilibrium and its annihilation or death is caused by its absence. Similarly, the physical survival of the rational soul depends on the equilibrium of the animal soul and its physical annihilation is its absence. The question now arises, on whose equilibrium does the survival of the vegetative soul depend? The answer is that the survival of the vegetative soul depends on the equilibrium of diet in which water, air, etc., are included. If the vegetative soul lacks this equilibrium for any reason, the animal soul swoons and becomes silent for a while, which in turn, cause the rational soul to fall into a dormant state. Now the weakness of these three souls is greater than on the first day they were in the mother’s womb, because that weakness was moving towards perfection by attaining nourishment, whereas now they are vanishing due to the lack of natural heat and breathing etc. at this time the soul, in a real sense, has not yet left the body. 

Now, if this dead [like] person is treated appropriately in time, by an injection that provides the substance of the animal soul, or by an effective medicine, which awakens this dormant soul, and all the tree souls attain united strength from each other, then he can be revived. Just as in a machine, the movement of a specific part helps to move other parts and their movement, in turn, helps this part. However, this is possible only if there are still vitamins and organic strength in this dead-like body. Otherwise, it is not possible. In all these matters however, God’s will supreme. The source of whatever man does is that which God prepares.

Reference : Balance of Realities

Author      : Allamah Nasir al-Din Nasir Hunzai

Flying Saucers or Objects By Any Other Name

Flying Saucers or Objects By Any Other Name

One of the best methods of teaching the realities of things (haqa-iqul-ashya) is to present a reality to the people in a possible example towards which they can pay attention and to begin to introduce it with the name which they have given it, such as atom, flying Saucer, etc., and then make them recognize it by explaining it with proofs and revealing its real name to them.

It is a law of true Islam that if a Muslim does not have the knowledge or the experience of a thing, he should not stop searching for it. For, our ears, eyes and hear, all these organs are accountable. Nowadays there is the problem of a mysterious creature by the name of Flying Saucer about which apparently nothing is mentioned in a religious book. Nothing is known about it except that some people have seen it several times form far and near, flying with extreme rapidity in a small, disc-like aeroplane. According to some reports, it is a creature in human form. Such a creature may indeed be mysterious! 

Before venturing to divulge the secret of the reality of this mysterious creature, I have also thought about it consequences, of how dangerous it is to do so before its time and to utter a word without [weighing it on] the right balance and above all to disclose a secret without the approval of the supreme authority (mukhtar-I bartar) of religion. If someone fears such dangerous consequences and has not yet attained the Satisfaction of Verifying his problem by [weighing them] on the balances of realities, then in keeping with “man samata naja(i.e. he who remained silent is saved)”, he should remain silent.

What is the reality of these heavenly creatures and where do they come from?

After the expression of this firm certainty, let us raise the question: “What is the reality of these heavenly creatures and where do they come from?” The answer is that they come from a planet whose inhabitants are those human beings who have passed through the stages of science and art and reached the peak of ascension. You may call them angels, spiritual beings or luminous or atomic human beings, etc. for an angel or a spiritual being does not come into existence from anything other than the human who has attained perfection. The atomic man or the man made of something else was, in the beginning, none other than the same human being. However, the difference is that the former has attained the atomic attire, whereas the latter is still in the terrestrial attire. In the following verse: “That you shall be caused to climb one plane after another plane” (84:19), God, the Wise, Who is the absolute King of the entire universe, not only addresses the atomic or celestial man and the terrestrial man, that the former should come down and the latter should go up, but also issues the command concerning the ascent and descent of all planets, in fact the entire universe. For, in the universal kingdom of the absolute and matchless King, the same one law is applicable to the part and the whole.

Further, it also means that you will be transformed from one state into another state, both of which mean the same thing. According to the Qur’anic description, the meaning of man’s Transformation from one state into another state is that man passes from the stages of earth, vegetable, sperm, clot (of congealed blood), lump (of flesh), bones and flesh and reaches the present state (23:12-14). If human nature changes due to diet or any other wisdom, there should not be any surprise, because he has come to this by already being created and transformed from many things. If man will be able to attain the atomic or spiritual food and eat it, then certainly he will be liberated from the force of natural gravity. That is, a nourishment which does not contain wetness, dryness, hear and cold. It is only though such an atomic or spiritual diet that the human being can be liberated from the pull of the planet earth and be saved from physical death. For, Physical death occurs due to the deterioration of the temperament. That is, the physical death of man occurs due to the discord and disunity of the four adversaries i.e. four elements. 

where do they come from?

Now let us deal with the second question: “[where do they come from] and what they search for, flying around our planet?” The answer to this question is also not too difficult, for in the holy and last Book of God there are answers to all those questions, which we face now or will face in the future. God says: “We indeed created man in the best of stature, then We sent him back to the lowest of the low” (95:4-5). In this verse also, there is a universal command for all human beings, in which God says that man is created in the best stature, raised to the peak of the ascension of life and then he is brought back to the lowest of the low.If it is accepted that this act of God has happened to both the luminous and terrestrial kinds of human beings, its result is that contrary to the present state, the former was brought to the lowest of the low form the highest of the high, and the latter to the highest of the high from the lowest of the low. For neither has the excellence of temporal priority over the other and the act of creating in the best of stature and bringing to the lowest of the low has been accomplished on both of them without any discrimination. However, regarding the luminous and earthly man, it is not necessary to conceive that in this infinite descent and ascent of human life their alternation should remain only between two planets.

What do they search for?

Now, as for the question: “What do they search for?” it is the law of nature of Divine Will the progress of everything should decline after reaching the peak of perfection and rise again towards perfection after reaching the nadir of decline. It is the same unchangeable Divine law or habit, according to which He will continue to create everything from its opposite. As the Qur’an testifies that life and death, night and day, etc., which are opposite to one another, are created from on another (3:190). These two different states, whether we consider them to be spirituality and corporeality, or life and death or this world and the next world, in any case, it will not be against the balance of justice and far from equity, to prefer on of them over the other. As God, the just prohibiting to do so, says: “And establish the weight (of realities) with justice, and skimp not in the balance” (55:9). For instance, for a sound mind it would be commendable to hold that this world is as important as the next world, because it is this world that is the farm for the next, without sowing something here, what can be reaped there? (Hadith) if there is an injunction that minimizes the importance of this world, it should be known that such an injunction is applicable to the states of those people whose goal is only this world and who have become heedless of the next. For, this world is not totally evil, nor is the next world totally good. As there are good and evil in this world, so there are reward and punishment in the next. Good and evil of this world and reward and punishment of the next depend on the actions of people. 

Thus, whatever is said about this world and the next, it is said with respect to the actions of people. For instance, this world or dunya means “near” and the next world or akhirat mean “far”. These two names do not denote the two parts of the universe by which we may understand that from here to here is this world and from there to there is the next world. Rather, they denote the present and the future state of humankind. 

If luminous men are going to come down to this earth, form such a planet which due to the perfection of creation and prosperity has become the supreme paradise, then it would not be an injustice to them to bring them down here. For, in the ta’yid (help) of God, it is knowledge and art and creation and construction that are the paradise of pleasures (and nothing else). That is, real happiness is in actions, not in seeing something devoid of them. Thus, if such luminous men or spiritual beings come to this world to make it a paradise, not only will they have the happiness of its construction and creation, but the people of this world, too, will be happy. For the luminous men will dwell in them as their souls. Thus they come to this world in search of its creation and construction.

Reference  Balance of Realities (Book)

Auther: Allamah Nasir al-Din Nasir Hunzai

            Dr.Faqir Muhammad Hunzai

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.