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.

Help God

Argument 18:

God says:

“O you who believe! If you help God, He will help you and make firm your feet” (47:7).

Several great wisdoms appear from this holy verse: The first wisdom is that the help is both most special as well as quite ordinary, therefore, after God we can seek help from the Prophet and the Imam. Had it not been so, God would not have brought it to the generality and said: If you help God, He will help you. It is therefore clear that help is not a special word which is used only for God. The second wisdom is that as the Prophet and the Imam in their luminosity help mu’mins, similarly, it is incumbent upon mu’mins to help the Prophet and the Imam like the disciples of Hazrat Ali helped him (3:52). They will be rewarded for this help as if they have helped God, for God Himself is not in need of anyone’s help. The third wisdom is that when you help the Vicegerent of God, you should know that you help God, and when he helps you, you should accept that this help is from God.

The fourth wisdom is that the exalted rank of the Prophet and the Imam does not diminish because of the help provided by mu’mins as there cannot be any doubt about His glory and majesty from the concept of helping Him. The fifth wisdom is that this command of God is not general but it is special. Because in a general command, people are either frightened of Hell or given glad tidings of Paradise. But in this command it is not so, for in His infinite mercy, He has said this command as though He is favoured by us helping Him in one of His interrupted works. This is the final degree of the description of the importance and excellence of religious service and obedience. The sixth wisdom is that in this verse is mentioned the standard of ascent and descent. That is, if a mu’min cannot improve in his intention, speech and action and cannot progress on the path of Islam and the spiritual path, and time and again takes false steps, then he should know that he does not help God, so God also does not help him and as a result his feet slip.

Witness of the Prophet

Argument 17:

The verse (13:43) says:

“And those who disbelieve say: You are not the messenger sent (by God). Say (O Muhammad!): God is sufficient as witness between me and you, and he who has knowledge of the Book.”

And the other verse mentioned above (11:17) is:

“Is he then (like unto him) who has a clear proof from his Lord, and a witness from Him”.

It is well known that these two verses are revealed about Mawlana Ali, that he was the second witness of the Holy Prophet’s messengership and prophethood, whereas God is the first witness. He who is fortunate will reflect upon and understand the point about what is the meaning of becoming a witness of the prophethood of the Chief of Prophets. Hallowed be God! He has made Mawlana Ali (a.s.) master of the unbounded treasure of spiritual secrets of the words shah§d and shahid (shahiid and shaahid both mean Present and Witness).

The gist of these verses is that Mawlana Ali was aware of all the states of the Holy Prophet’s rophethood, which is a magnificent world of knowledge, wisdom, rectitude and guidance and secrets of spirituality and luminosity (and which comprised his spiritual and physical life). Otherwise, where God on the subliminity of luminosity has made Himself witness with respect to the secrets of prophethood and the observations of Divine miracles, how was it possible to make a witness of an ordinary person who had not personally seen these events?

Rather, the truth is that Muhammad (s.a.s.) and Ali (a.s.) are two physical figures of the same one holy light. And this purport is clear from “shahidun minhu (a witness from him)” in the abovementioned verse. That is, Ali (a.s.) is the witness of the prophethood of the Holy Prophet in the sense that he is from his holy light, as the Prophet has said: “We (I and Ali) were in the presence of God in the form of a light…. Ali is from me and I am from Ali”. (Yanab§u’l-Mawaddah, Chapter 1).

Helper of Religion

Argument 16:

It is mentioned in Kawkab-i Durri (Chapter 2, manqabat 145) on the authority of Abã Dharr Ghifari, may God be pleased with him, that the Holy Prophet said: “Indeed, God has supported this religion through Ali. And I am from him and about him is revealed the verse (11:17):

“Is he then (like unto him) who has a clear proof from his Lord…”.

Nasir-i Rasul (Helper of the Holy Prophet)

Argument 15:

According to the report of Abu’l-Hamra’, it is mentioned in Hilyatu’l-Awliya’ that the Prophet said: “When I was carried by night to the heaven I saw written on the leg of the Throne : I (God) planted the paradise of Eden. Muhammad is the best of My creations. I helped him through Ali.” (Kawkab-i Durr§, Chapter 2, manqabat 53).
The Qur’anic verse (17:80) shows that the above Hadith is an absolutely sound Hadith, and the verse is:

“(The Prophet is told) And pray: O my Lord! Cause me to enter a goodly entrance and cause me to go out with a goodly exit. And grant me from Your presence a powerful helper”.

(For further information see translation and footnote of Farman Ali).

Supreme Names of God

Argument 14:

God says: “

And to God belong the beautiful names (al-asma’u'l-husna), so call on Him by them” (7:180).

The beautiful names are also mentioned in the Qur’an in verses (17:110; 20:8; 59:24). In Kawkab-i Durri (Chapter 3, manqabat 29), there is the blessed saying of Mawlana Ali (a.s): “I am the beautiful names by which God has commanded people to call on Him”. For further information, refer to the Shii commentaries and other related works. We want to explain here some subtle points in that the above-mentioned verse implies that the beautiful and great names of God be recognised. Thus the custodian of ta’wil, Mawlana Ali (a.s.) has explained that he is the Supreme Name of God. This means that first and foremost the Holy Prophet, then Mawlana Ali and the Imams from his progeny are the Supreme Name of God in their respective times. Thus considering them as the beautiful names of God, He should be called on by them so that He may listen to and accept our supplications.

Waliyy and Nasir (Guardian and Helper)

Argument 13:

The verse (4:75) says:

“Our Lord! get us out of this town whose inhabitants are tyrants, and appoint for us from You a guardian, and appoint for us from You a helper”.

It is clear that the gist of this sacred Qur’anic teaching is that the guardian and helper who is appointed by God Himself is true and can guard and help people. For God has also granted him power to comply with and accomplish the task for which He has appointed him. Since such a person is the mazhar of the guardianship and help of God, no ordinary person can attain this exalted rank, except the Perfect Man who is the Holy Prophet and his true successor, the exalted Imam.

Hadi (Guide)

Argument 12:

Everyone knows the clear reality that “Hadi” means “guide”, that is, the one who shows the path. And by this is meant the one who guides the people on the path of religion, in which is included the concept of attachment, clinging to the skirt and also help. That is, sometimes a weak traveller needs his guide’s help, i.e. the guide may hold his hand to support him and sometimes the traveller needs to hold the skirt of his guide and walk with its support. Now even a small child can easily understand that the meaning of guide in this example is helper, because the guidance itself is the greatest help. Can anyone still say of the Imam, whose title is Guide of Religion (hadi-yi din) and who guides mu’mins and leads them towards the desired destination, that there is no help and support in his work? We are firmly convinced that knowledge, wisdom, rectitude and guidance, in their true sense, are nothing but help. Therefore, not only is there no harm in it, but in fact there is great blessing in saying “Ya Ali madad”.

Nasir (Helper)

Argument 11:

Some blessed names and titles of the Holy Prophet are such that from their significance and meanings, it becomes vividly clear that he was the protector, defender, supporter, helper and an example for his people. This is clear from his holy name “Nasir”, which means helper and supporter and by which is meant the giver of spiritual and luminous help. And in this there cannot be any surprise as he is the universal mercy of God for the people of the entire world. If someone thinks with his intellect, he will come to understand that mercy is not the name of only one favour, but includes all favours, including help, support, and protection. And the same perfect attributes belong to exalted Ali (a.s.) and the noble and holy Imams from his progeny. Therefore, if we say “Ya Ali madad” how can anyone say that we have said something against God’s will? We have not said anything in this that is against God’s will, rather, by saying this we have had recourse to that means which has been appointed by God and His Messenger of mercy.

Help through the Prophet

Argument 10:

When the Holy Prophet, by the command of God, used to purify people (2:151), this means that he used to obliterate their sins. If that is the case, then can we not say in other words that he used to help them spiritually and used to help and support the mu’mins by conveying to them the peace of heart by his blessed prayer? Because the state of the hearts of mu’mins which God calls peace, is peace in an absolute sense and in which is included every kind of help, namely, mental, external, ethical and spiritual.

If we accept that the bounty of true religion is everlasting and therefore has to continue intact after the Holy Prophet, then this attribute has to be in his successor too, so that he may continue to be the proof of the following verse:

“Take sadaqah from their wealth, whereby purify and cleanse them (from their sins), and pray for them. Verily your prayer is the means of peace (of heart) for them” (9:103).

Example of the Perfect Man

Argument 9: 

The wisdom-filled verse (17:95) says:

“Say: If there were in the earth angels walking in peace, We would surely have sent down an angel to them from heaven as a messenger”.

The allusions of this verse are that such Perfect Men also come to this world, who with respect to corporeality are human beings, but with respect to spirituality, are angels. They themselves are at peace and by the command of God they also give peace to others. They are an intermediary and link between angels and human beings, so that they may help people by the mercies and blessings of God. And such a Perfect Man who is characterised by angelic attributes, is first and foremost the Holy Prophet and after him, the true Imams.

Help through the Prayer of the Prophet

Argument 8:

The verse (9:103) says:

“(O Prophet!) Take sadaqah from their wealth, whereby you may cleanse them and purify them and pray for them. Verily, your prayer is the means of peace (of heart) for them”.

This verse reveals two great wisdoms. One wisdom is that, through the blessing of the Holy Prophet, people used to receive spiritual help in the form of peace of the heart. Because it is the peace of heart which is called help. The other wisdom is that whenever the angels descended to help the Muslims, they did so through the blessed prayer of the Holy Prophet. For, regarding the descent of the angels it is mentioned that it was to give peace to the mu’mins. And here it is mentioned that the source and means of the peace of heart is none other than the prayer of the Holy Prophet. Now it is clear from the meaning of this verse that the way the angels descended and the way the companions of the Holy Prophet received peace of heart by miraculous help, was all due to the blessing of the prayer of the Holy Prophet.

For the source and means of every kind of true peace is the prayer of the Mercy for the worlds, i.e. the Holy Prophet.(See arguments 4,5,6). Thus it is evident that by the command of God, the fountainhead of the peace of heart and spiritual help is the Holy Prophet and after him, the true Imams from his pure progeny hold the same position in their respective times.

Angels as Helpers

Argument 7:

The verses (41:30-31) say:

“Verily the angels descend on those who say: Our Lord is God, and then remain steadfast, saying: Do not fear, nor grieve, but hear good tidings of the Paradise which you are promised. We are your helpers in the life of the world and in the Hereafter”.

These wisdom-filled verses reveal the reality that, by the command of God, the angels help and support the mu’mins. For God is the Absolute Sovereign and to accomplish the affairs of the universe, He has created means and for every matter one or more means are provided. He only commands and all physical and spiritual means work. Thus, for spiritual and physical help also, He has created means and whatever help is received from them is called God’s help. For the means of this help is indeed provided by Him.

Help through Angels

Argument 6:

One of the teachings of the thirteenth rukã (section) of the sãrah of }l-i Imran is that God helped mu’mins through angels on the occasion of the battle of Badr. We should reflect on this event and conclude that had this spiritual help been a special attribute of God which could not be through means other than Himself, or that it had been a special act of God in which nobody else had shared, then the angels would not have interfered and the Qur’an would not have mentioned that the mu’mins were helped through angels. Because angels are not God. And only God is the One Who is the Lord of the worlds. But what can be done about a person who pays no heed to reality. The same thing is mentioned at the end of the first ruku of the surah of Anfal (that during this battle, help and succour were given to the Muslims through the angels. One thing is common in both these two places and that is the peace of heart of the group of Muslims, which was received on the one hand by the immediate victory through the help of the angels, and on the other, by knowing that there are also such miraculous means of spiritual help.