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

Allamah Nasir uddin Nasir Hunzai Contribution

"Allamah Nasir al-Din Nasir Hunzai's Great Contribution to Esoteric Knowledge"

Allamah Nasir al-Din Nasir Hunzai

A Brief Statistical Survey of His Works:

Suwakuse har durowar mii ruwe chindak gumanis

Surmanas mii numa une gaybe gurin cum dumanis

“(O our Mawla,) be our soul’s support in every good deed May we initiate the work but its completion be by your invisible hands.”

Nasire isqe kitab aalamar pharees meymi

Saroose gaybe jahaan cum khabar suwai le saboor

“The book of Nasir love will spread all over the globe, the good news was brought only yesterday from the invisible world by a messenger angels.”

Undoubtedly, his work of poetry and prose are the countless universes of esoteric knowledge. His writing, lectures on spirituality and supplications have created such an enormous treasure that it is impossible for an individual to have even a cursory glance at it in his entire life, let alone understand it duly. Notwithstanding this, an attempt will be made to present here a statistical survey of the pages and words, both poetry and prose in order to express profound gratitude for his bounties of esoteric teachings.

He uses his potent pen to praise the imam of the time and the expresses his gratitude’s for his bounties and favors likes pir nasir –I khusraw, the hujjat of khurasan. Pir Nasir expressing his gratitude to the imam of the time for spiritual and antellectual bounties writes in his Diwan:

Har ja ki buwam ta biziyam man gah-u bigan

Bar shukar-I tu ranam qalam-u mihbar-u daftar

Wherever and however long I live,

I shell always use my pen, ink-pot and paper in your praise

In the same way, our revered teacher writes:

Ine jaa qalamar qaw eti ke es yatise gucharchi

eer beski mathan gan bila kuli es bese warchi

 “if he (my imam of the time) invites my pen for (his services),

It will walk on its head and will never tier on matter how

Long the path!”

Prior to the statistical survey, it is necessary to present a brief accounts of the backgrounds of his extraordinary personality in the light of his own works, so that the readers may be able to appreciate his unprecedented feats.

Context of his esoteric writings:

Although he was brown in a family which according to that time was considered learned, because his father Hubb-I ali and grandfather Muhammad rafi were the khalifahs or representatives of their respective pir, the standard of khlifahs knowledge’s was so limited that they were unable to  produce any literary work. Therefore, prior to him there is no trace of any   religious literature in hunza. For years prior to the birth in 1917,the british colonial government had established the only primary school in the capital of hunza, Baltit. He studied there for ten months during which he completed third and fourth classes and that was measure of his entire secular education ! However by God’s special help, through self-study he advanced in his learning so rapidly that in 1940 he was able to compose a perfect poetry with all its requirements of metre, rhyme’s etc.thus started the journey of his esoteric writings with the epoch-makings ginan,which he,with the imam of time,mawalana sultan Muhammad shah (fadahuarwahuna).this poem was the first of its kind in the burushaski language.in it he say:

Haazir imaame ishqe phuwan jaa asar balii

Haazir imam jaa gale malyam jaa asar mili

The fire of hazir imam’s love is kindled in my heart,

Hazir Imam is the ointment for my wound,

My heart medicine.

In the same blessed year of 1940, the imam of the time had sent a secred message through the radio that the light of his kindness and love would reach the entire jamat of hunza like the sun. the above ginan was indeed evidence of the imam lights reaching the jamat of hunza, because thereafter the light of esoteric knowledge began to spread rapidly in this area, culminating in the foam of the personal resurrection of revered teacher in 1951. 1940 was the beginning of his spiritual progress in which he began to advance along its important stages. Among these, 1946 the year of the diamond jubilee of the imam is extremely important ,because it was during his year that he was blessed with the didar of the imam of the time in Poona, India during which the experienced the spiritual zalzalah (quake).subsequently he also received the ism-azam from the exalted imam in hasanabad ziyarat, Bombay. He also started to composes poetry in urdu and wrote a moving poem in praise of the Qa’im of the time, entitled “the colorful, flourishing and pleasing memories of the diamond jubilee (1946)”, the exordium of which is:

Jis ghari shah  ali jinab-I maydan aya

Mara dil khene laga dekh kih janan aya

The moment shah Ali entered the stadium

My heart said: look the beloved has arrived!

 He continued to pass through great spiritual stages. In 1948, in Kharadhar Jam’at-Khnah, he experienced the first Light. In 1949 he had the golden opportunity to go to China in connection with the construction of Jama’at-Khanahs and schools for Ismaili Community there. In Sariqul, China he observed his symbolic sacrifice in a luminous dream, which was the glad tiding of his practical or great sacrifice ( zibbin azim) during his personal resurrection. In 1951, as mentioned above, he underwent the personal resurrection and obtained the everlasting wealth of knowledge and recognition with which he returned to Hunza 1954. The noble work of expressing this knowledge of resurrection in the form of prose and poetry continues to date. He established the Ismailia Darul-Hikmat on 2^nd June, 1963 to facilitate this work, about which Mawlana Hazir Imam Shah Karim al-Husayni in a taliqah dated 4^th October, 1966 says:

“…I have read the report of Ismailia Darul Hikmat
With much interest and pleasure.
I am very happy indeed with your good work
And devoted services, and I gave my most affectionate
Paternal maternal loving blessings to all the members
Of the Ismailia Darul Hikmat for their services.”

Regarding  the paramount importance of his poetry, itmore than suffices to say that Mawlana Hazir Imam Shah Karim al-Husayni in a taliqah dated 9^th October, 1961 has graciously accorded it the status of ginan, which only a Pir can write. The Imam has said;

“I am very happy to know that you have completed the Ginan Book in Hunza Language.”

Further, about all his works Mawlana Hazir Imam Shah Karim al-Husayni gave the following guidance in 2001 during a special mulaqat in London as mentioned in a letter addressed to him by Vasier Shafiq Sachedina on 16th Agusut, 2004:

“You will recall that Mawlana Hazar Imam was very keen that ways and means should be found whereby your learning and scholarship can receive a wider jamati exposure through collaboration with the Insitute.”

Here it should also he mentioned that he, in addition to his spiritual discoveries has also rejected many theories of secular scientists, such as the composition of the sun, the gravity of the earth, etc.

His published and unpublished works are based on Qur’anic wisdom, ta’wil, Divine remembrance, recognition of the Imam, Monoreality, recognition of oneself, recognition of God, spiritual science and many other such deep subjects.

Published Works:

His published works exceed one hundred and twenty five (125) books, Sixty (60) of them have been translated into English by Dr. Faqir Muhammad Hunzai and Rashida Noor Muhammad Hunzai. Akbar Rajan has translated twenty five (25) books into Gujarati. A few of them have translated into Arabic, Persian, French, Tajik and Swedish. Altogether the pages of these books number more than fifteen thousand (15,000) and the words are in the region of 2.6 million. There are nineteen thousand references to the holy Qur’an and six hundred Ahadith in these works. There is also the mention of a thousand friends who are linked to him and Khanah-yi Hikmat.

Unpublished Works:

There is a huge number of his unpublished articles, which also include letters written to this students where he has lifted the veils from spiritual secrets. There are certain special articles in which he has divulged his real position. These articles have been compiled in book form by Zahra Sunderani. Among these are two extremely important works: “Seven oceans of Luminosity” and “The Psalms of Resurrection”. The former consists of his private lectures to selected students from 1995 to 1999, specially held on Saturday Mornings in Karachi. These were recorded by Zahra Sunderani. It consists of two hundred articles covering seventeen hundred Pages (1700) and five hundred thousand words (500,000). The latter consist of muajats and giryah-u zari (supplications with tear), which are recorded in two hundred audio cassettes, which in transcription will fill twenty one hundred pages (2100) and total seven hundred thousand words (700,000). The first twenty two cassettes have been transcribed by Yasmin Sher Wali.

Other titles in this category are: Recognition of the Qa’im (3 Volumes), Forty Keys of Luminous Ta’wil, Ladies of the Qur’an, Gems of Qur’anic Knowledge and Wisdom, Confluence of Material and Spiritual Science, The Knowledge of the Sacred Sanctuary, Secrets of the Living Qur’an, Secrets of the Intellectual Shari’at, Hidden Book, Gems of the Qur’an, Laws of Paradise, Great Miracle of Seventy Thousands, Miracles of the Jama’at –khanah in Yarqand, Luminous Pool, Royal Bungalows in the Living Paradise. These books contain approximately fifteen thousand pages (15,000) and two million nine hundred thousand words (2,900,000).

Poetry:

He has composed poetry in four languages: Burushaski, Urdu, Persian and Chinese Turkish. His comilations include Naghmah-yi Israfil, Manzumat-I Nasiri, Ainah -yi Jamal, Jawahir-I Maarif, Bihiste Asquring, Diwan-I Nasiri (Burushaski) and Diwan-I Nasiri (Urdu, Twelve volume to date). These works contain more than three thousand five hundred (3,500) poems and thirty thousand (30,000) verses.

Digitized Record of His Lectures:

His lectures are recorded in four thousand and five hundred (4,500) CDs, the duration of which extends to more than six thousand five hundred hours (6,500). The transcription of these continues by the volunteers of Karachi and Chitral under supervision of Shahnaz Salim. In terms of pages these will number one hundred and thirty thousand (130,000) pages and approximately thirty two and a half million (32,500,000) words.

The approximate pages and words of all these works are one hundred and sixty thousand (160,000) and thirty eight million (38,000,000) respectively, Praise be to Allah, the Lord of the Worlds!

Recognition of deficiency:

In a statistical Survey of this magnitude, I must have committed numerous errors an mistakes, for which I most humbly seek the forgiveness of my revered teacher an master, I also humbly pray that may Allah, may He be exalted, in His infinite mercy forgive my shortcomings and help me to serve His sacred religion with His ta’yid. Amin! O the lord of the worlds!

Azeem Ali Lakhani

30^th August, 2013