Tawils of the word ‘Salmân’

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

“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

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

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

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

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.

The House of God is Full of Blessings and Guidance

In the verse (3:96), God says: “Verily, the first house set up for mankind is at Bakkah (Makkah), blessed and a guidance for the entire people of the world.” In this blessed verse, there are many wisdom-filled allusions. 

 

The third allusion is that one of the meanings of the suggestive recitation of “Bakkah” is giryah-u zari, weeping and shedding tears. So its ta’willic implication is that the first house of spirituality is built for people from the shining tears of love of Mawla, which for the lovers of Mowla, is full of blessings and guidance.

The fourth allusion is that the Ka’bah, the Imam and the Jama’at-khanah are the House of God on one hand, and on the other hand, they are also the religious houses of the people, because blessings and guidance which are in these houses are for the sake of people, and their attribution to God is due to their being His special possessions.” (Source: Fruit of Paradise, page 122)

Idd-e-Gaddir: A Time to Reflect on the Declaration of Imamat 2

Idd Mubarak on the occasion of Idd-e-Gaddir, the first Imamat Day of our first beloved Holy Imam, NOOR Mowlana Murtaza Ali (a.s.). Let us now reflect on the following items:

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)

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)

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:



According to the ahadith of the Holy Prophet, whenever the name of the Holy Prophet is recited, his family, his offspring and their successors are automatically invoked. According to the Ismaili Muslim constitution, the successors of the Holy Prophet are the Imams who are his direct descendants through Hazrat Mawlana Ali Amiru-l-Mu’minin (‘Alayhi-s-salam) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatun-i-Jannat (‘Alayhi-s-salam).

The question then arises: Are the blessings for the Prophet and the Imams or are they for the believers? The answer is given in the following verse of the Holy Quran:

“He it is who confers upon you His Blessings, and likewise do the Angels, that He may bring you forth from darkness (of infidelity) into the Light (of faith): and He is to believers All Merciful” (33:43)5

Huwallazii yusallii ‘alay-kum wa malaaaa-’ikatuhuu liyukhrijakum-minaz – Zulumaati ‘ilan-Nuur: wa kaana bil-Mu’-miniina Rahiimaa.

Idd-e-Gaddir: A Time to Reflect on the Declaration of Imamat

Idd Mubarak on the occasion of Idd-e-Gaddir, the first Imamat Day of our first beloved Holy Imam, NOOR Mowlana Murtaza Ali (a.s.). In the following except from Khutba 8, NOOR Mowlana Murtaza Ali (a.s.) has defined the achievements of Aal-a-Muhammad:

“We (Aal-a-Muhammad) guided you from obscurity of ignorance and infidelity towards the splendours of knowledge and religion; we raised the standards of your life and culture for you. Because of us you saw the lights of truth and wisdom and came out of the darkness of heathenism (uncivilized or unenlightened state) and depravity (moral corruption or degradation).” (Nahjul Balagha: Sermons, letters and saying of Hazrat Ali, Khutba of Hazrat Ali 8, p. 10)

I would like to add the following excerpt from Majlis 8: To Thank the Imam in Weal or Woe from Qazi Noaman’s Code of Conduct for the followers of Imam (pp. 51-55):

“Let us make a short survey of their favours on us. We were ignorant of everything and were spiritually dead. They brought us back to life and showed us the path of wisdom. We were blind, they gave us the eyes to see for ourselves what is right and what is wrong. We were groping in the dark, they showed us the light. We had lost the track, they showed us the way to salvation. We were lacking in knowledge, they gave us knowledge. We were falling in hell-fire, they picked us up and put us in the middle of righteous. In short, they gave done us the favours which we cannot count. They have given us all that is good in this world and the world to come.”

At this point, let us pray: Mowla, please forgive us for our mistakes, sins and oversights; Mowla, we offer our gratitude to you by reciting salwat: Allâhumâ salli alâ Muhammadin wa âle Muhammad (O Allah! Bestow Peace on Muhammad and his Descendants).

Mu’mins will enter the Luminous House of God

“The Divine law is that the spiritual Masjid and luminous Jama’at-khanah has continued to be forever in the pure personality of the Prophet and the Imam. Hazrat Nuh has called this luminous house “my house (bayti)” (71:28) and the mu’mins who entered it were called “the people of the house (ahl-i bayt)”, for as the Qur’an says: “O my Lord, forgive me, my parents, and those who enter my (spiritual) house as (perfect) believers, and the believing men and believing women” (71:28). In this wisdom-filled prayer of Hazrat Nuh, the mu’mins are in two categories: those who had entered his luminous house (i.e. the House of God) due to their perfect faith and those who have still not been able to enter it.” (Source: Fruit of Paradise, pages 127-128)

The Holy Imam is the Intellectual and Spiritual Jamat Khana

"In his time the Holy Prophet was God’s living House (22:26) and the luminous and miraculous Jama’at-khanah, for as it is said in verse (33:33): “Verily, God intends but to keep away from you (every kind of) uncleanness, O you people of the (luminous) house, and to purify you in every respect (externally and internally).” This holy house was the light of Prophethood and Imamat and the people of the house were the Holy Five Persons: namely Hazrat Muhammad Mustafa (s.a.s.), Hazrat ‘Ali-i Murtaza (a.s.), Hazrat Fatimah-i Zahra (a.s.), Hazrat Hasan-i Mujtaba (a.s.) and Hazrat Husayn-i Sayyid-i shuhada (a.s.). This luminous house is the speaking House of God and the intellectual and spiritual Jama’at-khanah, and it is the house of wisdom about which the Holy Prophet has said: “I am the house of wisdom and ‘Ali is its door.” It is also the same blessed and holy house in which, according to verse (24:36), the lamp of the Divine light is lit.” (Source: Fruit of Paradise, pages 128-129)

To whom does the Straight Path belong?

“In order to present this reality in an understandable way, it is asked: To whom does the straight path belong? Does it belong to God or to the Prophets? Does it belong to the Holy Prophet or the Imam? Does it not belong to mu’mins? The answer is that, first of all, it belongs to God, for He is the goal of it. That is, all have to go to His luminous House (42:53; 2:156). It is also the path of all the Prophets, because they were the guides of the people on it (1:7; 4:68). It is the path of the Holy Prophet, the last Messenger, because he is the chief of all Prophets and Messengers (12:108); it is the path of the Imam because he is the true guide (13:7). And it is also true path is made for the guidance of the mu’mins (4:115). Thus the extremely pure and sacred House, which belongs to God, also belongs to all the above-mentioned ranks. Although God Himself is free from and above space and non-space, the recognition of His oneness is not possible outside His luminous House (24:35). This house, which is full of mercies and blessings and illuminated with the light of recognition, is the light of Prophets and Imams (24:36) and this same house also belongs to mu’min men and mu’min women when they follow them completely (57:12; 66:8).” (Source: Fruit of Paradise, page 129-130)

Jamat-khana of the Heart is the Holy Imam of the Time

“It is said: “The heart of the mu’min is the Throne of God.” However, it is necessary to ask and know what the real meaning of this saying is. Because the word “mu’min” is applicable to many people, but the concept of the Divine Throne is very high. You should understand that the heart of the mu’min is the Imam of the time and it is this holy personality in which the Divine light shines, for as the Wise Qur’an says: “And know that Allah comes in between the man and his heart” (8:24). That is, in the light of true knowledge, you should know the law of trial: Why does God come between man and his heart (i.e., the Imam of the time)? Indeed the wisdom-filled allusion and the secret of success in this is that one should have recourse to God with his true heart. He should return to Him and further go where his heart is. This shows that in reality, Jama’at-khanah of the heart is also the Imam of the time.” (Source: Fruit of Paradise, pages 133-134)

Ta’wil of word ‘Ma’a'l-Qur’ân’ (With the Qur’ân)

“Externally Ali (Imam of the time) is a pure personality and internally a light. Externally, the Qur’ân is a glorious heavenly Book and internally (in the Prophet and the Imam) it is light. This shows that externally Ali and Qur’ân are separate from each other, but internally they are not only together, they are one light.” [Source: Tawil 820: A Thousand Wisdoms]

The Expansion of our Spiritual House (Real Heart, Consciousness)

The great experiences of Holy Prophet (s.a.s.) are an inspiration for humanity. Let us reflect on the concept of expansion of the heart and relate it to spiritual and luminous stature of our Holy Prophet Muhammad (s.a.s.): “Expansion of the Heart (Sharh-i Sadr): Sharh-i Sadr literally means to open the chest, that is, the expansion of the heart, which in turn means the expansion of the human soul, because the centre of the soul is the heart and mind. Although expansion and contraction are the characteristics of the body and not of the soul, yet the world of similitude (mithal), which is subtle and spiritual, is like this world in expansion and breadth, as God says: “And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who are righteous.” (Holy Qur’an 3:133) 

This verse reveals the wisdom that the above-mentioned Paradise is the spiritual form of this Universe, or it is in the form of soul of this huge universe, namely the Universal Soul. It should be understood that, just as everything has a subtle spiritual form, this huge universe also has a subtle, spiritual form, which is the world of similitude, the Paradise mentioned above, as well as the extremely great expansion of the spiritual kind. 

As the concept of spiritual expansion is established, the expansion of the heart can also be explained. God says: “Is he whose heart Allah has expanded for Islam and follows (the guidance of) a Light from His Lord (equal to the one who has gone astray)? Then woe unto those whose hearts are hardened against the remembrance of Allah. Such are in plain error.” (Holy Qur’an 39:22). 

This verse shows that when a mu’min, melting in fire of true love, is engrossed in the remembrance of God in such a way that he forgets everything, save the remembrance of God, to the extent that he does not know whether he is awake or in the world of dream, his soul expands and then the Light starts to appear. 

Regarding the Holy Prophet, the Holy Qur’an says, “Did not We open your heart?” (94:1). This means that the blessed heart of the Prophet, i.e., his pure soul was expanded to the ultimate and as a result he could see the spiritual form of the entire universe in his own pure soul.”
[Source: Pir Nasir-i Khusraw and Spirituality, pages 33-34]

Spiritual Progress of Personal Jamat Khanas

“In the verse (10:87), God says: “And We revealed to Musa and his brother: Provide houses for your people in Misr and make your houses places of worship, and establish prayer, and give glad tidings to the mu’mins.” Misr is the name of every city which has a protective wall around it and by this is meant the city of spirituality, because not only does it have a protective wall around it, but also a door. Thus in this wisdom-filled verse the spiritual progress of the personal Jama’at-khanahs is mentioned. That is, God commanded the Prophet and Imam to make houses in the city of spirituality for the hudud-i din (religious hierarchy) of their community and to give the status of the House of God to these houses and do the work of true mission (da’wat-i haqq) and give mu’mins the practical glad tidings of such spiritual progress and ascension.” (Source: Fruit of Paradise, pages 131-132)

Pearls of Marifat

“This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as religion al-Islam.” 

“According to the above Qur’anic verse (5:3), the perfection of Islam and the completion of the Divine favour took place the day Mawla Murtada ‘Ali was appointed successor to the Holy Prophet (i.e., at Gaddir-e-Khum). This verse shows that the supreme favour of God was completion of the revelation of the Qur’an and the appointment of a successor of the Prophet, namely waliyy-i amr or the holder of the (Divine) command. There is no favour greater or superior to this. 

God has ordered that the favours which He has granted should be remembered. The remembrance of Divine favours is, on the one hand, an act of appreciation and gratitude and on the other, it contains a deep philosophy of Divine remembrance and happiness. Truly, remembrance of the favours of the Benevolent Lord brings in its wake, flowers of happiness.” (Source: Pearls of Marifat, Part 2, pages 40-41)

The Holy Imam and Jamat Khana are Spiritual and Luminous Houses

In the verse (3:96), God says: “Verily, the first house set up for mankind is at Bakkah (Makkah), blessed and a guidance for the entire people of the world.” In this blessed verse, there are many wisdom-filled allusions. One of them is that ‘first’ is the foundation of ordinals (numbers) and it necessitates that it be followed by the second, third, fourth, fifth, etc. This implies that although the first and the central religious house is in Makkah, there will be many secondary and local religious houses (Jama’at-khanahs) in the time of Prophethood and the cycle of Imamat. 

 

The second allusion is that just as the first religious house was set up in Makkah, the first (holy) Imam (Mawla Ali (a.s.) was also appointed in Makkah. He is the spiritual and luminous house for people and in which, there are blessings and guidance for those who (actually) become personal worlds (i.e., become spiritually advanced and knowlegable souls).” (Source: Fruit of Paradise, pages 121-122)

The Holy Imam of the Time is the Living House of God

God says: “And when We made the House a place of reward and peace for mankind (saying): Take as the place of prayer where Ibrahim stood.” (2:125). Another taw’il of this verse is that just as, by His command the Ka’bah, the House of God, is a place of reward and peace externally, so internally the Imam of the time as the House of God, is the means of every kind of reward and peace. This means that the (holy) Imam is the spiritual Qiblah, towards whom the attention of the heart is necessary in every good deed and that is the way of attaining reward. 

 

You can see that the reward is mentioned first and then comes peace. The wisdom in this is that, the mu’mins cross the stages of reward and good first, by obeying the Holy Imam and then, as a result, they enter into the light of his spirituality. And it is he who is God’s inner House in which there is only peace and no fear or danger of any kind. Just as in the external world, the station of Ibrahim is in a place where there is a stone, similarly in the internal world, in the luminosity of the Manifest Imam, there is a Pearl of Intellect, which we have been commanded to reach to attain the wisdoms of salat or namaz.” (Source: Fruit of Paradise, pages 119-120)

Jamat Khana is a House of Reward and Peace

God says: “And when We made the House a place of reward and peace for mankind (saying): Take as the place of prayer where Ibrahim stood.” (2:125). The taw’il is that, just as the Ka’bah is the central House of God, similarly, Jama’at-khanah is the local House of God. Or in other words, just as the Ka’bah is the House of God at the level of shariat, the Jama’at-khanah is the House of God at the level of haqiqat. Therefore, the virtues which are mentioned in the Qur’anic verse about the Ka’bah, the central House of God, are also true about this local house of God, which is called Jama’at-khanah. Thus according to the Qur’anic wisdom and Ismaili faith, Jama’at-khanah is the place of reward and peace.


This means that the entire reward of all religious commands and prohibitions is centered on Jama’at-khanah and this is true for spiritual peace and satisfaction. Because this religious house of the Jamaat has double virtues. On the one hand, it is the representative of the Ka’bah and on the other hand, it is the symbol of the true (holy) Imam, because the (holy) Imam, in accordance to the Divine Will, has given the Jama’at-khanah to his followers to represent his own personality and physical and spiritual closeness. Thus at the first stage, this is the station or place of (Hazrat) Ibrahim (a.s.) for the Jamaat.” (Source: Fruit of Paradise, pages 119-120)

MODERN ISMAILI MUSLIM LITERATURE FROM CENTRAL ASIA

(1930 C.E. TO THE PRESENT)

One of the greatest contributions from Northern Areas of Pakistan is the voluminous work of Distinguished Professor Allamah Nasir al-Din “Nasir’ Hunzai (D. Litt, Rutherford University). He speaks nine languages: Arabic, Persian, Turkish, Urdu, Shina, Burushaski, Chitrali, Punjabi and English. He has translated some difficult works from Persian to Urdu. He has written extensively in Urdu and Burushaski, and has fewer publications in Persian and Turkish. ‘Allamah Sahib’s literature has been translated into several languages. Dr. Faquir M. Hunza’i, Mrs. Rashida Noormohamed-Hunza’i, Ms. Zain Rahim Qasim, Mr. Khan Muhammad and Mr. Gulam Abbas have collectively translated 43 works into English. One of ‘Allamah Sahib’s major works, Qur’ani ‘Ilaj, have been translated into French by ‘Abdur Rahman Rener and a booklet, Sixty Questions, has been translated into Swedish by Svensk Oversattning and Amina Punja. Mr. Habib Rajan has translated 25 works into Gujrati.The full impact of his literature has not been felt because a large body of literature still has to be translated in accessible languages, especially English and is not widely distributed.

Qur’ânic Healing (Qur’ani Ilâj): The second edition of this book is a volume of 168 pages containing two radio interviews, preface, twenty-six articles, an appendix and a book review. ‘Allamah Sahib’s model of human well being includes soundness of body, soul and intellect. Therefore, in order to be fully protected, one has take care of the physical body but pay more attention to the internal (spiritual, ethical, ideological and intellectual) diseases because these internal diseases are subtle and dangerous. The first ten articles explain the principles of Qur’anic healing through piety, voice and Divine remembrance. The most intriguing chapter is ‘Man in the World – World in the Man’ in which ‘Allamah Sahib shows that each human is finite in the physical sphere but is potentially infinite in the spiritual and intellectual worlds because the whole universe in a subtle form is hidden in him. He defines spiritual science and its applications in articles 11 through 18. The last 7 articles describe methods to activate the universe within oneself.

Spiritual Healing (Ruhâni Ilâj): This book is a volume of 108 pages containing a preface and twenty-three articles on the topics of healing the soul. The first article shows that the Qur’an is a spirit and not just a written book. The second article shows that Divine remembrance leads to the satisfaction of heart and is a cure for all kinds on internal diseases such as false fear, inferiority complex, sadness, vanity, ignorance, pride, laziness and mental confusion. There are three articles on dreams. ‘Allamah Sahib shows that dreams are indicators of the state of soul and can be improved through Divine remembrance. There are two articles which list prayers from the Holy Quran and their impact on the development of soul. There are several articles dealing on Personal World and its development through the cycle of renewal, minor resurrection, and heavenly love. The role of Izra’il, the angel of death and resurrection, is described in the article ‘Izra’ili Wisdom’ and is a continuation of the article ‘Germs and power of ‘Izra’il’ from Qur’anic Healing. An article titled ‘Perfect Man’ describes the status of Prophets and chosen and special friends of God and their role in guiding humanity. This book also contains information on the world of subtle particles (soul) and the relationship between the ‘Lower I’ of human beings with the ‘Higher I’.

Healing Through Knowledge (Ilmi Ilâj): This book is a volume of 161 pages containing a preface and thirty-two articles on the topics of healing such as curing bad dreams, anger, insinuation and incubus. Different cures through hunger, rapid Divine remembrance, goodwill and supplication are described. Other articles describe the concept of death before death, Qur’anic wonders and marvels, and the path of Prophets and spiritual health. The last article describes luminous time and luminous prayer, and their impact on the development of the personal world.

The Miracle of the Straight Path

A renowned Qur’anic scholar in Pakistan, Allamah Nasir al-Din Nasir Hunzai offers an esoteric interpretation of 

Ummu’l-Kitab as “Keys of Miracles: One of the meanings of ayat, is “miracle”. Thus to the people of insight every noble verse is a heavenly miracle full of the marvels and wonders of knowledge and wisdom, and Ummu’l Kitab, i.e. Suratu’l -Fatihah and the Revealed Light, is the treasure of the keys of miracles. In this treasure, the phrase “sirat-i mustaqim” is a principal fundamental and luminous key, because every kind of exoteric and esoteric guidance depends on it.

Bewilderment of the Particular Intellect: The Divine teaching in which : “Ihdina’s-sirata’l-mustaqim” (1:5) is mentioned causes bewilderment to the particular intellect. Because when a mu’min succeeds in praising Allah, the Lord of the worlds, and believes in His being the Beneficent, the Merciful and the Master and true King of the Day of Judgement and worships Him alone and seeks help from Him alone, then is this not the sirat-i mustaqim, i.e. guidance of God’s religion? What more is required?

Answer: One characteristic among many of Suratu’l-Fatihah is that all its words are from Allah to teach His servants and to favour them with knowledge and good deeds. The basic teaching of the Qur’an starts here and everybody knows that only the basic of a thing is not enough, and that more is necessary.

The Real meaning of “Ihdina (Guide us)”: This is the prayer not of those outside the religion of Islam, but of those fortunate ones who have entered Islam. Thus the real meaning of “Ihdina’s-sirata’l-mustaqim” is: “(O Lord) make us walk on the straight path!” Because in this verse the simile and parable of the true religion is given by a straight path on which every Muslim has to walk and the provision of every such travelling Muslim can be taqwa only, i.e. God fearing (2:197). The Prophets and Awliya’ have attained the special closeness of God by traversing the stages of this path in their life time (4:69). The purpose of the above mentioned prayer is obvious in that, the people of faith have to follow the path of the Prophets and Awliya’ to attain success.

Purpose of the Light of Guidance: Study the verse (57:28) carefully: Is it not the same light of guidance which is permanent and everlasting and the purpose of which is that both the community and individuals have to walk on the straight path and advance in its light? Indeed, Islam is that straight path in whose stages of sharia’t, tariqat, haqiqat and ma’rifat, every travelling mu’min can progress to its ultimate limit.”

~ Excerpt from “Rubies and Pearls” by Allamah Nasir al-Din Nasir Hunzai” (1994) pp. 118-119,
translated from Urdu into English by Faquir Muhammad Hunzai and Rashida Noormohamed-Hunzai.

Nasir Khusraw on al-Sirat al-mustaqim

On the Meaning of the Straight Path

“O brother! you asked: ‘What is the sirat (lit. path, way, bridge)? It is said that the sirat is stretched over hell, that it is thinner than a hair and sharper than a sword, and all people have to cross it. The fortunate ones cross it and reach paradise, whereas the unfortunate ones fall from it into hell. Explain so that we may know.’

Know, O brother, that (the word) sirat (in Persian rah) means a path or a way. The path is of two kinds: one is the external path that the people walk upon the surface of the earth, and the other is the path which people follow with their souls in goodness and badness. Had the path stretched over hell been the only one which people have to cross, God in his His book would not have mentioned it in the Surat al-hamd and commanded us to remember Him so that He would show us the path, as He says in the verse: ‘Guide us to the straight path (al-sirat al-mustaqim)’. (1:5) Since He has commanded us to seek the straight path, it is a proof that on the path which is not straight but crooked is found that which is other than God. If God had made only one path on which we had to walk and traverse, he would not have commanded us to say this prayer. (The straight path is the way of those upon whom God has bestowed His favours, and they are the prophets, the truthful, the witnesses, and the righteous.) As He says: (‘All who obey God and the Messenger are in the company of those) upon whom God has bestowed (His) favours: the prophets (nabiyyin), the truthful (siddiqin), the witnesses (shuhada), and the righteous (salahin). (4:69)

Thus it is established that the sirat is not (a path for the body) but the path for the soul which it should traverse, because God obliged (this path) first for the prophets, then their legatees (wasis) and the true Imams, and then their (proofs <hujjats>), as mentioned. These are the ones whom God has obliged: the prophets who are the Messengers, and they are so called because they convey the news of that world to the people; ‘the truthful’ by which He means the legatees who (expounded) the ta’wil of the shari’at and the book to the people, and by doing so disclosed the reality of the parables which they contained and proved to the wise that the Messengers are truthful; by the ‘witnesses’ are meant the true Imams as they are witnesses of God among the people; and by ‘the righteous’ are meant their (proofs) because the betterment of the souls of people is due to them.

When we come to know that the sirat is the path of the soul and not a path for the body, and with regard to what has been said that it stretches over hell, that is thinner than an hair and sharper than a sword, that people have to traverse it in order to reach paradise, and if they fall from it they reach the eternal fire – all this is correct, but it is necessary to know the esoteric meaning (ta’wil), not (merely) the exoteric description. Thus, we say that the sirat has the status of man (who is positioned) between animality and angelicity, and is required to walk on it straight because unless he traverses it he will be unable to reach paradise. Paradise is the higher (spiritual) world and hell is the fire which surrounds this lower (material) world. The ta’wil of this statement is that paradise means our liberation from the world of animality, and hell means to remain in that (animal) nature. If man practices the shari’at without understanding its ta’wil, then he makes himself into an animal, he inclines towards the left hand and falls into hell from the sirat. If he acquires (esoteric) knowledge, but does not practise the shari’at while claiming angelicity, he inclines towards the right hand and falls into hell from the sirat. However, when man walks on the path of humanity, in which he has a share from both animality and angelicity – that is, he does the work which is the share of his body and acquires knowledge which is the share of his soul – he walks on the straight path (sirat-i mustaqim); then when he traverses the sirat he is said to have reached paradise. This is so because having walked on the straight path using both knowledge and practice, when his soul leaves the body which is his sirat, he reaches the higher world, the place of angels and the true paradise.”

~ From “Knowledge and Liberation – A Treatise on Philosophical Theology” – translated by Faquir Hunzai

The Symbols and Secrets of Ummu’l-Kitab

Dr. Allamah Nasir al-Din Nasir Hunzai is a highly acclaimed writer on Islam. He was born in 1917 in Hyderabad, a small village of Hunza. Beginning in early childhood he was inclined towards the esoteric meanings of faith. He was deeply inspired by the preachings and teachings of Pir Nasir Khusraw. He leads the austere life of a “sufi saint”.

Allamah Sahib has interpreted the Qur’anic verses from a new perspective. His emphasis is on the inner meaning and wisdom of the Qur’an. He is the author of more than a hundred books on spirituality. He was the first writer to coin the terms ‘spiritual science’, ‘monoreality’ and ‘thousand wisdoms’.

Allamah Nasir is also a Sufi poet of many languages. His books have been translated into English, French, Swedish, Persian, Turkish, and Gujarati.

The president of the Islamic Republic of Pakistan conferred upon Prof. Dr. Nasir al-Din Hunzai the award of Sitarah-i-Imtiyaz on 23 March, 2001 in recognition of his outstanding service in the fields of literature and scholarship. He was awarded an honorary PhD degree by Senior University in Canada where Allama Sahib has been associated for a long time as a visiting professor. He has been a pioneer in developing the first Burshaski German dictionary in association with Heidelberg University, Germany.

The following is an excerpt from his in-depth examination of al-Fatiha:

The Symbols and Secrets of Ummu’l-Kitab

“One of the names of the surah of Fatihah is Ummu’l-Kitab, which means the origin of the Book. This means that all the wisdoms of the wise Qur’an and the book of the universe are condensed in it. Or, in other words, the entire Qur’an is the Divine exegesis of the surah of Fatihah. Both these statements are correct, as God says: Wa-innahu fi ummi’l-kitabi ladayna la-aliyyun hakim (And it ‘the holy Qur’an’ is in the Ummu’l Kitab (surah of Fatihah) and that the Ummu’l Kitab (in luminous existence) is with Us, which is the wise Ali” (43:4). Thus it is an accepted fact for the wise people that, if the Qur’an on the one hand is condensed in the surah of Fatihah, on the other it is with the light of Mawlana Ali. For according to a Prophetic Tradition, the Fatihah is the external Ummu’l Kitab, whereas the light of Mawlana Ali is the internal Ummu’l Kitab.

The Fatihah being the origin of the Book means that it is the gist of the entire Qur’an. That is, what is elaborated in the Qur’an is condensed in it. In other words, the Fatihah is the condensed Book, whereas the Qur’an is the elaborated Book. Thus, the Fatihah is a comprehensive and all-embracing example of Divine guidance and the entire Qur’an is a compendium of the subsidiary examples of this guidance. Further, in a wisdom-filled way, the Fatihah is a list of necessary realities by carefully examining which every fortunate wise person can understand what God wills to teach His servants in His cherished Book. This means that one of the beauties of the Fatihah is that it is a complete list of Qur’anic subjects as shown in the following:

1. Marifat (Divine Recognition)
2. Al-Hamd (praise and extollation of God)
3. Uluhiyyat (Divinity)
4. Rububiyyat (Divine Providence)
5. Alamin (worlds)
6. Physical mercy
7. Spiritual mercy
8. Kingdom of God
9. Time
10. Religion and Resurrection
11. Ikhlas (sincerity)
12. Ibadat (worship)
13. Isti’anat (seeking help)
14. What should we pray for first?
15. Hidayat (guidance)
16. Sirat-i mustaqim (straight path)
17. Different paths
18. God’s greatest favour
19 The people who God has favoured
20. What is Divine ghadab (anger)?
21. Deviation

In addition to these, there are other subjects, which are alluded to in the Fatihah. For instance, why does the dot come before alif, i.e. why did the Qur’an begin with the dot of Bismi’llah, whereas al-hamd begins with alif? Why is the first word of the wise Qur’an “bism“? What is the wisdom hidden in the composition of the Qur’anic letters ba’ and sin, making “bis“? What do the nineteen letters of the “Bismillah” allude to? What do the seven verses of the Fatihah signify? What is the allusion of the quinqueliteral (five lettered) word al-Hamd = alif, lam, ha, mim, and dal in the beginning of Fatihah? However, as these realities are hidden in the depths of wisdom, there is no immediate necessity for ordinary people to search for or enquire about them, nor can this short book contain more elaboration than what has been said. Therefore, God willing, we will confine ourselves to explaining the above-mentioned subjects to a certain extent only.”

Commentary on Ikhlas (Purity) in al-Fatiha

Allama Nasir Hunzai’s commentary inspired a response from Maheroon Pradhan, who is of Scottish-Hispanic background. She embraced the faith in 1975 and says she experiences “peace” in the recitation of al-Fatiha.

Ikhlas (Purity, Sincerity):

In the fourth verse of the Fatihah, first is mentioned ikhlas or sincerity, that is, to purify one’s belief regarding the unity of God from all things other than Him. Ikhlas literally means to purify something from adulteration and mixture. Therefore, everything which can possibly be adulterated and alloyed, but is found pure in a true sense is called khalis (pure), such as gold, silver, etc. Nonetheless, in religious terms ikhlas means that state of the heart in which its attention is towards God alone and in this state, there is not the slightest mixture of the other imaginations and thoughts. Regarding this state of the heart, an example from the wise Qur’an is presented here, which is: “And when they mount upon the ships they pray to Allah, making their faith pure for Him only, but when He brings them safe to land, behold they ascribe partners (unto Him)” (29:65). The purport or meaning of this verse depends purely on wisdom. That is, most of the believers in God do not apparently start to pray to Him purifying their faith for Him when they embark on a ship, nor do they unusually ascribe partners to Him instantly upon coming ashore. However, it is true that due to the fear in their hearts when embarking on a ship they become attentive to God, in such a way that no worldly thing can divert their attention from Him, but after landing, this state of the heart, which according to God is called ikhlas or ‘pure faith’, vanishes and worldly imaginations and thoughts start to enter their hearts. This state of the heart, according to God, is called shirk or ‘ascribing partners to God’. Thus, ikhlas is the name of that state of heart in which attention is directed towards God alone, just as the people of a ship in a dangerous sea are attentive to God alone.

Memory of Beach Excursions with Abuelo

Upon setting foot on sand, abuelo (grandfather) would head for one of the piers with four-year-old grandson in tow. From the safety of the shore, I anxiously watched and prayed as Jaime screamed, his skinny arms releasing the strangle hold of abuelo’s neck when he reached the safety of the pier. During my turn at crossing the ocean between piers, abuelo got tangled in ropes (which cordoned off the beach) and we both went under. Years later, Jaime and I sailed alongside the beach watching distant bathers and recalled abuelo’s insistence we confidently engage the mysterious depths of the ocean. In that perfect moment as if on cue, the sky turned gray and a quick moving tropical storm overtook us. Jaime gave me instructions on how to position the sails; but after struggling for a while and sickened by the incessant rocking of the boat, I dove for the safety of the cabin. In prayer, I found relief for the familiar fear. Focused sincerity, gets us past agonizing moments in which self must surrender to the most merciful, generous One. Graced with access, we find the assistance we seek and as self struggles to understand the experience, the most hazardous leg of the journey begins.

In the midst of the tempest, gripped by confusion
SOS sent, self surrenders the ship’s wheel
To a loving, peaceful response and the feared
Boogey man disappears upon the first rays of dawn.
Navigating unpredictable waters, the Captain sails
Past treacherous, rocky shores of duality anchored
In the fathomless single Reality of being.

~ Maheroon Pradhan, Stafford, VA

On the Meaning of the Straight Path

Nasir Khusraw was a leading Shia Ismaili poet and theologian-philosopher of the eleventh century (1004 to circa 1088 CE). In an English translation of his Gushayish wa Rahayish by Faquir Hunzai, Khusraw explains his understanding of the Siratal Mustaqim:

On the Meaning of the Straight Path

(168) O brother! You asked: ‘What is the sirat (lit. path, way, bridge)? It is said that the sirat is stretched over hell, that it is thinner than an hair and sharper than a sword, and all people have to cross it. The fortunate ones cross it and reach paradise, whereas the unfortunate ones fall from it into hell. Explain, so that we may know.’

(169) Know, O brother, that (the word) sirat (in Persian, rah) means a path or a way. The path is of two kinds: one is the external path that the people walk upon the surface of the earth, and the other is the path which people follow with their souls in goodness and badness. Had the path stretched over hell been the only one which people have to cross, God in His book would not have mentioned it in the Surat al-hamd and commanded us to remember Him so that He would show us the path, as He says in the verse: ‘Guide us to the straight path (al-sirat al-mustaqim)’. (1:5) Since He has commanded us to seek the straight path, it is a proof that on the path which is not straight but crooked is found that which is other than God. If God had made only one path on which we had to walk and traverse, He would not have commanded us to say this prayer. (The straight path is the way of those upon whom God has bestowed His favours, and they are the prophets,the truthful, the witnesses, and the righteous.) As He says: (‘All who obey God and the Messenger are in the company of those) upon whom God has bestowed (His) favours: the prophets (nabiyyin) the truthful (siddiqin), the witnesses (shuhada), and the righteous (salihin). (4:69)

(170) Thus, it is established that the sirat is not (a path for the body) but the path of the soul which it should traverse, because God obliged (this path) first for the prophets, then their legatees (wasis) and the true Imams, and then their (proofs (hujjats)), as mentioned. These are the ones whom God has obliged: the prophets who are the Messengers, and they are so called because they convey the news of that world to the people; ‘the truthful’ by which He means the legatees who (expounded) the ta’wil of the shari’at and the book to the people, and by so doing disclosed the reality of the parables which they contained and provided to the wise that the Messengers are truthful; by ‘the witnesses’ are meant the true Imams as they are witnesses of God among the people; and by ‘the righteous’ are meant their (proofs) because of the betterment of the souls of people is due to them.

(171) When we come to know that the sirat is the path of the soul and not a path for the body, and with regard to what has been said that it stretches over hell, that it is thinner than an hair and sharper than a sword, that people have to traverse it in order to reach paradise, and if they fall from it they reach the eternal fire – all this is correct, but it is necessary to know its esoteric meaning (ta’wil), not (merely) the exoteric description. Thus we say that the sirat has the status of man (who is positioned) between animality and angelicity, and is required to walk on it straight because unless he traverses it he will be unable to reach paradise. Paradise is the higher (spiritual) world and hell is the fire which surrounds this lower (material) world. The ta’wil of this statement is that paradise means our liberation from the world of animality, and hell means to remain in that (animal) nature. If man practices the shari’at without understanding its ta’wil, then he makes himself into an animal, he inclines towards the left hand and falls into hell from the sirat. If he acquires (esoteric) knowledge, but does not practice the shari’at while claiming angelicity, he inclines towards the right hand and falls into hell from the sirat. However, when man walks on the path of humanity, in which he has a share from both animality and angelicity – that is, he does the work which is the share of his body and acquires knowledge which is the share of his soul – he walks on the straight path (sirat-i mustaqim); then when he traverses the sirat he is said to have reached paradise. This is so because having walked on the straight path using both knowledge and practice, when his soul leaves the body which is his sirat, he reaches the higher world, the place of angels and the true paradise.” (1998, pp. 104-106).

~ Excerpted from “Knowledge and Liberation – A Treatise on Philosophical Theology” by Nasir Khusraw, edited and translated by Faquir M Hunzai.

Is Free Will implied in Al-Fatiha?

I have been pondering the relationship between free will (ikhtiyar) and al-Fatiha and whether our seven sacred verses imply the notion of free will in its hidden aspects? Nasir Khusraw in his “Knowledge and Liberation – A treatise on Philosophical Theology” attempted to deal with the issue of Free Will and Responsibility in his 11th century text: Ghusayish wa rahayish

(186) O brother! You asked whether man is determined or free in what he does: `If he is determined, then whatever he does is being done by God – in which case why does punishment become necessary? If he is free, then can he do something which God does not like, thus necessitating that he prevails over God?’

(187) Know, O brother, that this inquiry was addressed to [the Imam] Ja`far al-Sadiq. He replied: `God is more just than to determine someone to disobey him and then punish him for it.’ Then they asked him if man can do what he wishes. He said: “God’s power is greater than one’s transgressions in His Kingdom.’ Then they asked him what the position of man is [in this world]. He said: `It is between two positions in which he is neither determined nor free.

(188) “The sayings of the Imams have ta’wil just as the Speech of God and [the sayings of His] Messenger have ta’wil, because they are the witnesses of God over the people. Thus, it must be known that the [inner] meaning of this saying [of the Imam Ja`far al-Sadiq) is that the position of mankind is between that of an animal and an angel, because in man there is the carnal soul as well as the rational soul; the former belongs to the animal and the latter to the angel. In the case of an actual angel, it cannot willfully disobey, [and in the case of an animal] it cannot [willfully] obey, because both of them are determined [by God] in their dispositions. Consequently, the angel is not rewarded for obedience and the animal is not punished for disobedience, whereas man, whose status is [intermediate] between these two positions, is [both] rewarded for obedience and punished for disobedience.

(189) God has given mankind the perceptive intellect which can distinguish the ugly from the fair, and He has also endowed it with [a sense of] modesty and shame (sharm) which does not allow humans to act as animals do. It must be known that man is not free as animals are because his nature is endowed with modesty and shame. Then God sent His Messenger to the people with [guidance and ] the promise to reward them for their obedience and to punish them for their disobedience. Now, since man’s position is between animality and angelicity, [we say that] with respect to his rational soul, man is determined because it urges him to do only the good and to obey [God], and the wise person cannot do other than this; however, with respect to his carnal soul, man is free because it is not constrained by [obedience and] disobedience, [good and] evil, [right and wrong], or reward [and punishment]. Peace. “

~ Excerpted from Faquir Hunzai’s translation of “Knowledge and Liberation,” (1998) pp. 113-114

The question about free will is motivated by the hermeneutic of Sura 1:5. Does al-Fatiha imply that the prayer for guidance is “to the straight path” which would imply the capacity of free will for each lover of the Divine to follow a straight path or a path of direct experience. Or does the prayer seek guidance “on the straight path” which could imply an absence of free will or that at the very least the personal wills of those who seek guidance are surrendered to the Divine Will (Qadr). If this is the case, then how does humankind accept responsibility for its actions?

There is “hidden” in these verses a very powerful question which, if answered fully and completely, could define the underlying notions for an Integral Psychology of Islam. Tied to this question is the question of what it is that might earn the Displeasure of Allah for those on a less “straight” or “direct” path. It must surely require a faculty of discernment to act to glorify Allah on the “path upon whom Thou hast bestowed favors” than to earn His Displeasure. But even in the qualification of the path, the favor of Allah may also include the requisite faculty of discernment. There appears to be no autonomous claim to free will within that context. Does this sense of powerlessness and submission cause compensatory behaviors that are both rebellious and can also cause harm to self and others? What then is the organizing principle of the human being if the personal will of the human being is so fragile?

All Muslims

Argument 21:

How pleasant is the fact that all Muslims in addition to being united in the belief of tawh§d (Oneness of God) and nubuwwat (Prophethood) are also in a sense united in the wilayat of Ali. That is, in whatever degree it may be, Ali is definitely accepted as a guide and leader. When his guidance and leadership is universally accepted, then this guidance and leadership is to obtain his help and support. This means al-hamdu li’llah (Praise be to God) that all Muslims accept him as helper and supporter, even though they may not often say “Ya Ali madad”. As we have explained many times in this book, he who is the guide is also the helper, because guidance is help and help is guidance, for they both have the same meaning.

Help through Light

Argument 20:

Verse (57:13) says:

“The day when the hypocritical men and hypocritical women will say to the believers: Wait for us that we may borrow (a little) light from your light. They will be told: Go back (to the initial history of the world) and (thence) seek the light”.

This wisdom-filled verse has many aspects from which appear the glimpses of manifold wisdoms. One of them is that one should go back through the path of history and recognise the true successor of the Prophet. This also means that the light in whose illumination the mu’mins will traverse the distance of the path of the Hereafter or the spiritual path, will be the same light which used to be among them in this world. Therefore, the hypocrites will be told that if you want to walk like them in the illumination of the light, go back to the world and recognise it there.

Another significant point in it is: Do not the hypocrites at this place cry for guidance, support and help? And do they not receive this reply that today you will not receive any help from the light, because you did not attain help from it in the life of the world?

Ansar (Helpers)

Argument 19:

Verse (3:52) says:

“But when Isa became conscious of their disbelief, he said: Who will be my helpers unto God? The disciples said: We will be God’s helpers.”

Another verse (61:14):

“O you who believe! Be helpers of God, as Isa, son of Maryam, said to the disciples: Who will be my helpers unto God? The disciples said: We are the helpers of God”.

The gist of these two verses is that those who wish to help God, should help the Prophet, and those who wish to help the Prophet should help the Imam of the time, so that they may receive the help of God, the Prophet and the Imam, in the form of external and internal guidance and as a result they will be the fountainhead of human powers and they will be provided with the means of success in both worlds.