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. 

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.