Prof. Dr. Allama Nasir Al-Din (Hub-i 'Ali) Hunzai

Part 7: Why is the word "Shah" used for Noor Mowlana Hazar Imam?

2013-03-17T19:38:00.000-07:00

Part 7: Why is the word "Shah" used for Noor Mowlana Hazar Imam?

"You can accept that the inner and spiritual kingdom of the Imam of the time has many meanings, is like that of the kingdom of Sulayman (a.s.). But it should be remembered that the real kingdom of Hazrat Sulayman was in spirituality and whatever was in the external world, was a veil. Perhaps you realise today why the exalted Imam is called "Shah" (king). Now you must see in the mirror of the Qur'an with insight how great is the excellence, perfection, glory and meaning of that sovereign of spirituality who is the vicegerent of God, the vicegerent of the Prophet and the Imam of the time. "
Source: Sublime Realities pp.65-66

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Part 6: What is the great kingdom of God?

2013-03-16T19:38:00.000-07:00

Part 6: What is the great kingdom of God?

"The kingdom which God has called "great" cannot be a worldly kingdom, rather it is the extremely great kingdom of spirituality, which God grants to the true Imam of the age. It is the same vicegerency mentioned in the Qur'an in the story of Hazrat Adam, and also about Hazrat Da'ud that he was the vicegerent of his time (38:36), and then Hazrat Sulayman became his heir (27:16). This clearly means that Hazrat Sulayman was not only the king of the spiritual kingdom, but he also held the rank of vicegerency (i.e., the holder of God's authority on earth)."
Source: Sublime Realities p.65.

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Part 5: How to remain safe and secure?

2013-03-15T19:38:00.000-07:00

Part 5: How to remain safe and secure?

"If you want to remain safe and secure, if you cherish the protection of children, life and property and yearn to enter the refuge of the Omnipotent God, to be protected from all vices, calamities, afflictions, torments and misfortunes, then continue to recite Ma'udhatayn (i.e., Surah Falaq and Sural Naas) with great eagerness and absolute certainty. And in order to attain their special grace and blessings (of these Surahs), it is necessary to have the correct meaning, knowledge and wisdom, so that the way to their original treasure may be known. For, the original secret of the efficacy and usefulness of a surah, ayat or name is hidden in its meaning, knowledge and wisdom."
Source: Spiritual Healing, pp.50-51

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Wisdoms from Surah Nass (Holy Qur'an 114:1-6)

2013-03-14T19:45:00.000-07:00

Part 4: Wisdoms from the fifth and sixth aya

" "Alladhi yuwaswisu fi suduri'n-nassi mina'l-jinnati wa'n-naas (who whispers in the hearts of men, of jinn and mankind). In this surah from the beginning to the end, all wisdom-filled Divine teachings are related to escaping from the evils of Satan, which in the preceding surah (i.e., Suratul Falaq) are certainly mentioned as allusions. For, the root of evil is one and that is Satan and hence every kind of evil, whatever it may be is due to him."

Source: Spiritual Healing, p.50

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Wisdoms from Surah Nass (Holy Qur'an 114:1-6)

2013-03-13T19:38:00.000-07:00

Part 3: Wisdoms from the fourth ayat " "Min sharri'l-waswasi'l-khannas (and from the evil of the sneaking whisperer)". Waswas (whisperer) and khannaas (sneaking) are among the names of Satan, and all deceitful flowery discourses of the devils from among mankind and jinn (6:112) are included in the whispering (waswasah) of Satan."
Source: Spiritual Healing, p.50

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Wisdoms from Surah Nass (Holy Qur'an 114:1-6)

2013-03-12T19:35:00.000-07:00

Part 2: Wisdoms from the second and third aya

" "Maliki'n-naas, Ilaahi'n-Naas (the King of men, the God of men)". Here in the word "Malik" (King) is alluded the great importance of the Divine laws, and in the name Ilaah (the Worshipped One), is drawn special attention to worship. This means that without following Divine laws and without worshipping God in the true sense, no one can receive protection in His presence."

Source: Spiritual Healing, p.50

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Wisdoms from Surah Nass (Holy Qur'an 114:1-6)

2013-03-11T19:27:00.000-07:00

Surah Naas (Mankind): Holy Quran 114:1-6


Transliteration	English Translation
Bismillahir Rahmanir Rahim	In the name of Allah, the Most Beneficent, the Most Merciful
1. Qul 'a-'uuzu bi Rabbin Naas,	Say: I seek refuge in the Lord of mankind,
2. Malikin-Naas,	The King of mankind,
3. 'Illahin-Naas,	The God of mankind,
4. Min-sharril Waswaasil khan Nass, --	From the evil of the sneaking whisperer,
5. 'Allazii yuwas-wisu fii suduurin Naasi, --	Who whispereth in the hearts of mankind,
6. Minal-Jinnati wan Naas.	Of the jinn and of mankind.

Part 1: Wisdoms from the first ayat

"In the name of God, the Beneficent, the Merciful! "Qul a'udhu bi-Rabbi'n-naas (Say I seek refuge with the Sustainer of the people)". That is to say that, I keep myself protected and peaceful in the refuge of the Majestic Sustainer, Who has the absolute power of nourishing and sustaining the people physically, spiritually and intellectually (i.e., at the level of Light). And the intellectual bounties (at the level of Light) come from pre-eternal treasures, for the supreme fountainhead of sustainership lies there."

Source: Spiritual Healing, p. 50

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Ta'wil of words 'Abwâb al-Jannah' (The eight gates of paradise)

2013-03-10T04:11:00.000-07:00

"Study carefully verse (55:33) in which is mentioned the journey of the spiritual heavens and earth. This journey, although it is extremely difficult, is not impossible. You can accomplish this journey through "sultan". "Sultan" means guide, proof, power, overpowering, authority or king, namely the Imam, in whom all useful meanings are encompassed. That is to say that, it is the luminous recognition of the Imam which encompasses everything."

[Source: Tawil 26: A Thousand Wisdoms, pp. 31-32]

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

How do angels help to achieve a magnificent spiritual death?

2013-03-09T03:40:00.000-08:00

"This rare point should be well remembered that Jibra'ili cure is done with knowledge, Mika'ili cure by wisdom, Israfili cure by giryah-u zari (supplication) and Divine love, and Izra'ili cure by effacement (removal of sins) and annihilation (in the sense of merging the soul into the Light and then reviving it with a greater strength). The last one is the effective cure. For the perfect taqwa (piety) and complete purification lies only in a magnificent (spiritual) death happens to soul in this life. And this is a very great miracle, for in it is observed, not only the scene of death, but also a glimpse of the next life."

Source: Qur'anic Healing, p.143

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

On what occasions is the soul seized?

2013-03-08T03:40:00.000-08:00

"The work of Hazrat Izra'il is extremely miraculous and full of wisdom. He seizes the soul on five occasions:

As a result of successful 'ibadat (bandagi) and dhikr of God in the heart of a mu'min, his soul is partially seized in the sense that some worn-out particles of soul are expelled and some fresh particles are brought in.

The same event takes place when a mu'min sheds tears, implores and prays in the court of the Lord of Honor due to a calamity, hardship or sickness.

It happens during the state of sleep. That is to say in this state, the exchange of soul, or seizing of soul, takes place repeatedly. Therefore, in order to attain (and retain) good soul (particles), it is necessary to wake up on time, lest these go away in this exchange (39:42).

When a (living) darwish-like mu'min, in his spiritual progress, enters the station of the resurrecting death, he experiences a complete spiritual death (3:143).

When the time of external and physical death comes, the soul is seized finally and completely."

Source: Qur'anic Healing, pp.77-78

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

What are the rewards of a spiritual death while we still alive?

2013-03-07T03:40:00.000-08:00

"In the Godhead of God, where there are universals, there are also particulars. Thus if Hazrat Izra'il, may peace be upon him, by the command of God, can make a perfect person or a sufi or a mu'min revive in the true sense by (spiritually) martyring him in this very life, before the physical death (57:19), then such people while living in this physical life, attain the status of martyrdom in the sight of God and they attain reward and light, not only in the Hereafter, but also in this life. And this bliss is also partially attainable by other mu'mins, too. Thus the sacrifice of life, that is, the act of Hazrat Izra'il (39:42), is in stages as well as all at once."

Source: Qur'anic Healing, p.77

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

How did Hazrat Salman-i Farsi achieve a Spiritual Kingdom?

2013-03-06T03:39:00.000-08:00

Let us study the tawil of 'Mulk' (Kingdom) and relate it to achievements of Hazrat Salman-i Farsi:

"Here it should be noted that the purpose of the glorious praise of Hazrat Ibrahim's progeny in verse (4:54) is that recognition of the holy prophet and his progeny. The verse reads: "Indeed, We have given to Ibrahim's children the Book and wisdom and We have given them a great kingdom." Try to annihilate yourselves in them like Salman-i Farsi, so that you be able to inherit the Book, the wisdom and a great kingdom, Ameen!"

Source: A Thousand Wisdoms, Tawil No. 848, p.444

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

What is nafs-i mutama'innah (satisfied soul)?

2013-03-05T05:27:00.000-08:00

"If by Divine providence, this (Divine) help and guidance continues, then comes the third stage, which consists of the final stages of spiritual progress, in which the soul of a mu'min, who walks on the path of spirituality, becomes transformed into the satisfied soul (89:27). Such a soul has attained satisfaction according to the standard of God (3:126; 5:113; 8:10; 13:28; 2:260; 17:95), as God says: "O the satisfied soul! return to your Lord, well pleased (with Him), well-pleasing (Him), so enter My (chosen) servants, enter My paradise (87:27-30). This final and supreme bliss is attainable by the Friend of God, not only after death in the next world, but can be perfectly experienced in this world."

Source: Qur'anic Healing, pp. 75-76.

All the above ranks of the soul are presented in Fig. 1 shown below:

Fig. 1. The ascent of the soul and its spiritual and intellectual resurrection.

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

What do Mu'mins have to achieve in this life time?

2013-03-05T03:39:00.000-08:00

"The gift of making kings is not confined to the time of Hazrat Musa (5:20), but the mu'mins of every Prophet (and Imam) can attain spiritual kingdom. However, in order to attain it, there are certain conditions, by fulfilling which, the mu'mins will attain ma'rifat in this life and the kingdom in the next world. For the mu'min cannot be a slave in Paradise, rather, by grace of God, he will be a king (2:247; 3:26; 76:20)"

Source: Healing Through Knowledge, pp. 149-150

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

How does one obtain the Holy Imam's luminous knowledge?

2013-03-04T05:31:00.000-08:00

"God says: "And he who is blind to the remembrance of God, We assign unto him a Satan who becomes his comrade." (43:36). The pure Imam is the living Supreme Name (ism-i azam) of God and His luminous remembrance, because it is from him that mu'mins obtain the light of Divine remembrance (through bandagi), which rescues them from the clutches of Satan. For the Imam of the time is in the position of Ali and is the gate to the city of knowledge and wisdom."

Source: Fruit of Paradise, p.29

The above concept is beautifully captured in the following verse of ginan from Pir Hasan Kabirdin's Moti Venti:

Eji	Sâmi tamârâ nâmnê partapê kari jâu saragaj mâ(n)hê tyâ(n) ketlâk chor âdâ bêthâ tê tamârâ nâmthi aragâ thâya mahêr karo morâ sâ(n)hiyâ abarâ sharan tamâri	36
0 Lord,	With the blessings of your (sacred) name (ism-e azam), I can reach paradise. However, I am ambushed by thieves (satans) (who steal my concentration). On hearing your (sacred) name (ism-e azam), they will flee. Have mercy on me, my Lord. I am helpless and dependent on you.	36

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

How is it possible for all to become Kings?

2013-03-04T03:33:00.000-08:00

"In this world, in any country where there is monarchy, only one can be king and the rest are his subjects. It is, therefore, logical to ask: How were all the mu'mins of Hazrat Musa (a.s.) made kings (5:20)? In answer to this, I would say that the wisdom of this verse is related to the personal world (microcosm), in which through annihilation (i.e., merging into the Noor), every mu'min can become a spiritual king. This kingdom is given by God to the progeny of (Hazrat) Ibrahim (a.s.) and progeny of (Hazrat) Muhammad (s.a.s.), so that the people may annihilate themselves in the embodied light of the time (i.e., merge into the Light of the Prophet or the True Imam) and attain this kingdom of the Hereafter, because in Paradise, it is this kingdom which is called the great kingdom (76:20). Reflect well: What is the kingdom of this world and what will be the kingdom in Paradise!"

Source: Coolness of the Eye, p.36

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Where Did Salman-i Farsi Reach?

2013-03-04T01:26:00.002-08:00

"At the battle of the Trench, the Holy Prophet said: "Salman is from us, the Ahl-i bayt." What should we make of this saying? Are the master and slave as close as they appear to be? From this wisdom-filled Hadith can we say that Salman-i Farsi was annihilated in the light during his lifetime? He could see his own pure soul merged into the origin in both pre-eternity and post-eternity (in the state in which there is neither space nor time). All this was attained by him because the ocean of love for the Prophet and the Imam surged in his heart and he could see the luminous world within himself. Hidden in his heart were the precious treasures of knowledge and recognition of God."

Source: Fruit of Paradise, p. 145

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Teachings of Noor Mowlana Murtaza Ali (a.s.)

2013-03-03T03:23:00.004-08:00

"Your medicine is hidden in you but (alas!)
you do not understand it,
And your sickness is from yourself but
you do not see it.
And you think that you are a small body,
while the greater universe is contained in you.
And you are that speaking book,
from whose letters reveal the hidden secrets."
(Diwan-i Hazrat Ali)

Explanation:
"You can cure yourself, but, for that, true knowledge is necessary. Because it is extremely necessary to know that, that sickness, in fact, is not external but internal. You have understood that you are an ordinary and small body, due to which your sense of responsibility has become limited and therefore, you have suffered a great loss.

Contrary to this, if you were sure that there is a universal kingdom hidden in you, all your potentialities would be actualized and you would not have suffered this loss. For, unless someone realizes the importance and benefit, and worth and value of a thing, he does not pay attention to it, nor does he struggle for its progress and upliftment. If you had died spiritually before the physical death, you would have become the speaking book of your deeds, which abounds in the secrets of recognition (ma'rifat)."

Source: Qur'anic Healing, p.78

From the above quotation, it is clear that a spiritual kingdom in hidden in the personal world of each and every human being. As it is not physically visible, we tend to ignore it. This is contrary to the great supplication of Pir Hasan Kabirdin (r.a.) in which the Holy Pir prays for a spiritual kingdom for each and every mu'min. Our goal should be to transform our status from a murid (a simple follower) to a mu'min (a faithful and enlightened believer).

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Some Quotations on Bandagi and Balance

2013-03-03T02:40:00.000-08:00

"To achieve worldly prosperity is necessary but it more essential to excel in spiritual progress. To attend to worldly business is incumbent but the affairs of the next world are important than this. This should never be forgotten."-- Noor Mowlana Sultan Muhammad Shah, Nairobi, 30-3-1945

"I do not want my spiritual children to forget that life on earth is but a very short passage in eternity, and you must not believe that you are here for what is only one existence and thereafter you have to account for nothing."-- Noor Mowlana Hazar Imam, Lahore, 25-11-1964

"The tendency during your lifetime, during your children's lifetime, will be to ignore the spiritual side of their lives, this will be the tendency. None of you must ignore this, you will be unhappy and your children will be unhappy, because it is not possible to live and not practise one's faith, nor do Ibadat (bandagi) and yet be happy."-- Noor Mowlana Hazar Imam, Dacca, 5-12-1964

"As the material world around you becomes less meaningful, less significant, less important, let the spiritual world become more and more predominant in your lives, so that by the end of your lives you have made that Link very, very short."-- Noor Mowlana Hazar Imam, Dacca, 18-11-1977

"It is said in a Hadith-i qudsi: "O My servant! Obey me, I will make you like My Image (mithal = surat-i Rahman) everliving that you will never die, mighty that you will never be humiliated and rich that you will never be needy." (Arba rasa'il Isma'iliyyah, p.15). This is the teaching of the paradise of knowledge (obtained through bandagi, i.e., meditation of ism-i azam) and the greatest glad news." -- A Thousand Wisdoms, Tawil number 77, p.53.

Men may be divided almost any way we please, but I found the most useful distinction to be made between those who devote their lives to conjugating the verb "to be", and those who spend their lives conjugating the verb "to have."-- Sydney J. Harris (Readers' Digest Quotable Quotes: Wit and wisdom for all occasions, 1971. p.67)

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Tawils of the word ‘Salmân’

2010-11-30T08:24:00.000-08:00

Salmân (A name) :

It is said in a Hadith: “Salmân is from us, the ahl-i bayt.” This Hadith alludes to the fact that mu’mins of the first rank, male or female, can also be included in ahl-i bayt.” (Tawil 448, A Thousand Wisdoms, page 241)

Salmân (Salmânu’-khayr) :

Salmân was an exemplary mu’min of the time of Prophethood.

Salmân is proof of the verse of the sound heart (26:89).

He became one of the doors of paradise.

The sacred light of holy ahl-i bayt had arisen in the personal world of Salmân.

In the time of every Imam, some pure mu’mins (men and women) become like Salmân-i Fârsi. (Tawil 450, A Thousand Wisdoms, page 242)

Salmân (Salmân as an ‘âlim of given knowledge) :
When the Commander of the faithful Mawla Ali was asked about Salmân, he said: “He is given the first knowledge and the last knowledge, and that which he has, cannot be grasped.” (Tabaqât, IV, 85). The Imam also said: “He has the knowledge of the first ones and ths last ones.” (Sirat-i Salman, p. 155) (Tawil 452, A Thousand Wisdoms, page 243).

Piety (Taqwa) for the Holy Imam, the Speaking Qur’an and Jamat Khana is Necessary

2010-11-30T08:23:00.001-08:00

“You should be aware of the fact that in Islam taqwa (piety, God-fearing) is extremely important, because it is the spirit of all worship (‘ibadat). In order to attain taqwa, one has to struggle a lot. But note the compassionate nature of the Signs of God (Sha’a'ri’llah) and that by respecting and revering them, one attains the piety of the heart (22:32). The pure personality of the Imam of the time, who is the speaking Qu’ran and Jama’at-khanah, are among the Signs of God, and therefore, reverence for them results in the piety of heart and is also itself piety. For one of them is the hidden or spiritual House of God and the other is His apparent or physical House.” (Source: Fruit of Paradise, pages 126-127)

Real Inner Sacrifices

2010-11-30T08:22:00.001-08:00

Dhibh (1): That which is sacrificed

“It is mentioned in verse (37:107): “And We ransomed him with a great sacrifice.” That is, Hazrat Isma’il was sacrificed spiritually instead of his external and physical sacrifice, which in many senses was greater than his physical sacrifice. He was sacrificed in the dream, his soul continued to be seized for several days in a wakeful state, he attained the rank of martyrdom in spiritual jihad and he was repeatedly sacrificed at the place of intellect as well.” (A Thousand Wisdoms, Tawil No. 356, p. 193)

Dhibh (2): That which is sacrificed

“Hazrat Ismail was the Permanent Imam and the asas. His intention and worship in the above-mentioned sacrifices were for God and their spiritual benefits were for the people. This is because the Imam, on behalf of God, is always present in this world so that he may accomplish for the people of the world, those useful deeds which they themselves are not able to do. An example of this is the spiritual sacrifice, which is not possible for everyone to accomplish.” (A Thousand Wisdoms, Tawil No. 357, p9. 193-194)

Dhibh (3): That which is sacrificed

Question: “How do the people of the world benefit from the inner sacrifices of the exalted Imam? Is there any such allusion in the Qur’an?” Answer: “The wisdom-filled allusion of the Qur’an says the Imam of the time is not only the Imam of the righteous (Imamu’l-muttaqin, 22:74), but the Imam of the people (Imamu’n-nas, 2:214) as well. However, the great difference is that, the door of (spiritual) knowledge and wisdom opens instantly (in this world) for the righteous, whereas for the masses it is closed in this world.” (A Thousand Wisdoms, Tawil No. 358, p. 194)

The Holy Imams and Jama’at-khanahs are Lit by the Lamp of the Divine Light

2010-11-30T08:21:00.003-08:00

It is said in verse (24:36): “(That light is lit) in houses which God has permitted to be exalted, and His name to be remembered therein. He is hallowed therein in the morning and in the evening.” By these houses are meant the Holy Imams and also the Jama’at-khanahs, in which is lit the lamp of Divine light, whose observation and recognition is certain.” (Source: Fruit of Paradise, page 122)

“… The jama’at-khanah is the place where the magnificent soul (i.e., light) of the Imam of the time works, to which the souls of all things come, for in the Imam-i mubin (manifest and speaking Imam) all the things of the universe are encompassed (36:12). These bright proofs about the eminence and blessings of Jama’at-khanah are enough for true mu’mins.” (Source: Fruit of Paradise, pages 124-125)

Idd-ul-Adha: The Inner Meaning of the Sacrifice of Hazrat Ismail (a.s.) & Idd-e-Gaddir: A Time to Reflect on the Greatest Gift from the Holy Imam

2010-11-30T08:20:00.000-08:00

The The Inner Meaning Of Idd-Ul-Adha And The Sacrifice Of Hazrat Ismail (A.S.)

“Dhahib: One who follows the path of religion

The path of religion is the progressive ladder of the order of nature which is the example of spiritual ladder as well as the example of straight path and the rope of God. The wisdom-filled allusion of it is that as long as the world of unity is far away there are only ranks on ranks: there are ranks of knowledge of the Qur’an, there are ranks in the deeds of Islam, there are ranks in the spiritual journey and proximity of God. Thus it is true that there are four major destinations of religion, namely, shari’at, tariqat, haqqikat and ma’rifat and it is also true that Hazrat Ibrahim went to his Lord walking from one destination to another on the path of religion.” (A Thousand Wisdoms, Tawil No. 355, pp. 192-193)

“Dhibh (1): That which is sacrificed

It is mentioned in verse (37:107): “And We ransomed him with a great sacrifice.” That is, Hazrat Isma’il was sacrificed spiritually instead of his external and physical sacrifice, which in many senses was greater than his physical sacrifice. He was sacrificed in the dream, his soul continued to be seized for several days in a wakeful state, he attained the rank of martyrdom in spiritual jihad and he was repeatedly sacrificed at the place of intellect as well.” (A Thousand Wisdoms, Tawil No. 356, p. 193)

“Dhibh (2): That which is sacrificed

Hazrat Ismail was the Permanent Imam and the asas. His intention and worship in the above-mentioned sacrifices were for God and their spiritual benefits were for the people. This is because the Imam, on behalf of God, is always present in this world so that he may accomplish for the people of the world, those useful deeds which they themselves are not able to do. An example of this is the spiritual sacrifice, which is not possible for everyone to accomplish.” (A Thousand Wisdoms, Tawil No. 357, p9. 193-194)

“Dhibh (3): That which is sacrificed

Question: How do the people of the world benefit from the inner sacrifices of the exalted Imam? Is there any such allusion in the Qur’an?

Answer: The wisdom-filled allusion of the Qur’an says the Imam of the time is not only the Imam of the righteous (Imamu’l-muttaqin, 22:74), but the Imam of the people (Imamu’n-nas, 2:214) as well. However, the great difference is that, the door of (spiritual) knowledge and wisdom opens instantly (in this world) for the righteous, whereas for the masses it is closed in this world.” (A Thousand Wisdoms, Tawil No. 358, p. 194)

There is a ray of golden light in understanding the concept of spiritual death from the story of Hazrat Ismail (a.s.) for people who are on the path of tariqat and haqiqat. This can be described as follows:

“The Wise Qur’an is the Book of heavenly and Divine wisdom, in which all the injunctions which are apparent are for all, the common as well as the chosen people, but the injunctions which are hidden in wisdom-filled allusions are only for the chosen, as God says; “On no soul does God place a burden greater than it can bear.” (2:286). Thus, the Holy Qur’an indicates to the people of tariqat and haqiqat that they should experience spiritual death before the physical death and become enriched with the everlasting wealth of knowledge and recognition.” (Source: Manifestations of Wisdom, page 27)

Therefore, in my opinion, the clearest and the greatest lesson from Hazrat Ismail’s (a.s.) sacrifice can be described as follows:

Each one of us has to the sacrifice nafs-i amara (the commanding soul) with the practice of dhikr and bandagi so the doors to the spiritual and luminous worlds open up. Real success lies in making the inward journey from the physical world through the spiritual and luminous worlds into the world of oneness. This path also leads to the creation of Sunshine in one’s heart and a Golden Noorani Didar in one’s forehead.

(B) The Role Of Holy Imam In The World

Definition of Wilayat

“”Wilayat,” derived from wila’, means power, authority or a right of certain kind. In Shí’a theology, “wilayat” is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allah on this earth.” (Source: Sayyid Muhammad Rizvi)

The Three stages of Religion

“It is related that the Prophet said: “I enjoin upon those of you who have faith in God and in me and have declared me to be truthful, the walayat of the Commander of the Faithful, Ali bin Abu Talib. For, truly, the devotion to him is devotion to me, a command my Lord has given me and a covenant which he has made with me and has ordered me to convey to you from Himself.” The greatest wisdom in this luminous teaching of the Holy Prophet is that belief in God and the Prophet is the first stage of religion, that affirmation of the Prophethood and Messengership is the second stage, and that affirmation of wilayat of Mawla Ali is the third stage.” (Fruit of Paradise, page 36)

Hazrat Ali (a.s.) Teaching: The Right of the Holy Imam and the Right of the Believers

” O people, I have a right over you and you have a right over me. As for your right over me, that is to counsel you, to pay you your dues fully, to teach you that you may not remain ignorant and instruct you in behaviourism that you may act upon. As of my right over you, it is the fulfillment of (the obligation of) allegiance, well-wishing in presence or in absence, response to when I call you and obedience when I order you.” [Source: Excerpt from Sermon 34, Najahul Balagha, page 167, Tahrike Tarsile Qur'an, 6th edition, 1996]

The Mechanism and Importance of Salwat

The verse (ayat) of the Holy Qur’an [Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. (33:56)] indicates that the major entities which are involved in the execution of this prayer are: Allah, Angels, the Holy Prophet, the Holy Imams and believers. This mechanism of salwat is presented in the following diagram:

(C) The Mechanism To Enter The Luminosity Of The Imam And The Qur’an

The Importance of Divine Remembrance

“God says: “And he who is blind to the remembrance of God, We assign him a Satan who becomes his comrade.” (43:36). The pure Imam is the living Supreme Name (ism-i azam) of God and His luminous remembrance, because it is from him that mu’mins obtain the light of Divine remembrance, which rescues them from the clutches of Satan. For the Imam of the time is in the position of Ali and is the gate to the city of knowledge and wisdom.” (Fruit of Paradise, page 29)

“Dhikrukum: Your remembrance

See the blessed words of the verse (21:10): “Fihi dhikrukum”.

“In it is the exhortation for you”;
“In it is the remembrance of ism-i a’zam for you”; and
“In it is your own remembrance provided you are successful.”

When the Imam of time grants ism-i azam to one of his murids, it is certainly from the holy Qur’an. The purpose of the miraculous bridge of special ibadat (i.e., ibadat of ism-i azam) is that he or she may enter the luminosity of the Imam and the Qur’an.” (A Thousand Wisdoms, Tawil No. 363, p. 196-197)

In one of his teachings, NOOR Mowlana Sultan Muhammad Shah (a.s.) has explained that through luminous prayer at a luminous time with a luminous word (bandagi with ism-i azam, the Supreme Name of God), a person can experience the merging of soul with God (fana fillah). In another place, he has explained that during the luminous prayer a person should focus on their ism-i azam (Supreme Name) to such an extent that they should not even be aware of their physical surroundings. In a third place, he has taught that one should die during meditation, i.e., one should be totally and fully immersed in the luminous prayer with the luminous word. Thus, through the Supreme Name (the luminous word), it is possible to go through the cycles of spiritual death and resurrection for the sake of spiritual enlightenment which will be given in the form of knowledge and recognition of higher realities.

The ism-i azam is the door to luminosity, therefore it is a treasure that should be constantly remembered. Here is a humble dhikr to emphasize this point. Let us pray to NOOR Mowlana Hazir to empower us to practice the luminous prayer at a luminous time with a luminous word, i.e., perform bandagi with ism-i azam, the Supreme Name of God, with a greater effort, strength and enthusiasm.

Higher Spiritual Enlightenment

2010-11-30T08:18:00.001-08:00

What is in the Spiritual Treasury of NOOR Mowlana Hazir Imam?
Ya Ali Madad. First of all, we would like to extend Didar Mubarak, Idd-e-Adha Mubarak, Salgirah Mubarak and Idd-e-Gaddir Mubarak to the global jamat. May the peace, barakat and Light flow into our personal worlds from our beloved Noor Mowlana Hazir Imam! Ameen.

On the occasion upcoming darbar in Paris, France in this extended Golden Jubilee year of our beloved NOOR Mowlana Hazir Imam, let us reflect on the following question:

What is in the Spiritual Treasury of NOOR Mowlana Hazir Imam?

In order to answer this question, I am going to use the concept of Ruh’l-Qudus (Holy Spirit):

What is Ruh’l-Qudus (Holy Spirit) from an Ismaili Point of View?

“The Holy Spirit literally means the sacred soul. It is the mazhar (locus of manifestation) of the Divine name quddus (the Holy). Therefore, the Holy Spirit itself is pure and keeps pure from all kinds of uncleanliness all those from whom, according to the Divine command, it manifests in the form of knowledge, wisdom, rectitude and guidance. This is the purport of the verse which is revealed about the pure ahl al-bayt (the Family of the Holy Prophet): “Indeed Allah wishes to remove (all kinds of) uncleanliness from you, O ahl al-bayt, and purify you as ought to be purified.” (33:33). Thus the ahl al-bayt are called “Five Holy Persons (panj tan-i pak)” because of this Holy Spirit. The purpose of God keeping them away from all kinds of uncleanliness is to grant them the lofty ranks of heavenly revelation and Divine knowledge and make them the model of mercy and means of guidance for the people of the world.” [Source: Pir Nasir-i Khusraw and Spirituality, p. 18]

Why is the Holy Imam Distinct and Unique?

“The distinction and unique position of the Holy Imam in the world of humanity is due to the Holy Spirit given to him, by which the soul necessarily remains pure. For, the Holy Spirit has all meanings of being pure and purifying. The Holy Spirit rests on the human or rational soul and therefore its center is above the centre of the rational soul, i.e., the forehead, which is the highest place in the human personality and is the place of manifestation of spiritual miracles.” [Source: What is Soul?, p. 2]

What is Haziratu’l-Quds?

“Literally it means the holy enclosure, and technically it means the domain of the First Intellect, the abode of ‘ibda (origination), the place of the secrets of pre-eternity (azal) and post-eternity (abad), the treasure of realities and recognitions, the fountainhead of the Light of lights, Paradise of the personal world and rank of the truth of certainty.” [Source: Rubies & Pearls, p. 115]

What is Haziratu’l-Quds from a Perspective of Azal and Abad?

“The recognition of everything is in abad or the sacred Sanctuary (haziratu’l-qudus) of the personal world, because there the universe of knowledge and wisdom is gathered together and enfolded in the hand of God. Thus, wherever abad (pre-eternity) is mentioned in the Qur’an, azal (post eternity) is also mentioned at the same place.

The sacred Sanctuary, i.e., the greatest treasure of secrets is in the light of the forehead of the manifest Imam, where God has gathered together all things related to knowledge, recognition and spirituality.” [Source: A Thousand Wisdoms, p. 25]

What can a True Mu’min get from the Spiritual Treasury of the Holy Imam?

“The same sacred light also arises in the forehead of the perfect arif for the sake of recognition. Thus, azal, abad and other realities are gathered together and centered in the enclosure of light of the forehead (of the arif or the true mumin). ” [Source: A Thousand Wisdoms, p. 25]

What Kind of Didar is Available to a True Mu’min from the Spiritual Treasury of the Holy Imam?

“A very useful question which compels every mu’min to reflect more and more on the sacred Hadith concerning nawafil (closeness to Allah), is: (i) When God becomes the ear of His closest servant, what can he hear? (ii) When He becomes his inner eye what scenes can he see? Is Divine vision (Noorani Didar) possible in such a case? (iii) When He becomes his hand, what kinds of acts can he accomplish? and (iv) When He becomes his foot, to what destination does he walk by it?” [Source: A Thousand Wisdoms, p. 467]

What are Practical Ways to Nurture our Spiritual Bond with Noor Mowlana Hazir Imam?

To prepare for Golden Noorani Didars and also strengthen our bond with Noor Mowlana Hazir Imam, let us practise our faith with conviction by attending Jamat Khana regularly, submitting dasond, saying three Duas on time, practising bandagi because it is a luminous prayer, reciting angelic salwats, performing abundant dhikr, performing volunteer service, balancing din and duniya, and accumulating material, spiritual and luminous nazranas in our personal worlds.