Mission Statement

Islam is the final revealed religion of God, the Supreme Creator. As such, it affirms and extends all the previous revelations of the Supreme Creator. The holy Qur’an is the record of that final revelation.

Qur’anic or Spiritual Science is based on several key concepts of revealed religion, the foremost of which is that humankind is the noblest creation of the Supreme Creator. Human being is created in the Image of the Compassionate (surat-i Rahman), he/she is the child of Adam for whom has been created the entire creation. In creation it is only the human being who integrates both the material and the spiritual.

As the Image of the Compassionate and the child of Adam, a human being has the capacity, the potential to develop to perfection. This process of self-actualisation results in the “subjugation of the universe” in Qur’anic terminology, as mentioned in many verses, for example verse 16:12: “And He has subjugated to you the night and the day, the sun and the moon and the stars (also) are subjugated to you by His command. Verily in this are signs for those who understand (ya`qilun).” According to the teachings of Islam, God empowered His Perfect Friends, the Prophets and awliya’ from their progeny (3:33-34) to subjugate the universe and He conferred the crown of vicegerency on them.

The question arises: To what purpose? The answer is simple: To be the role models for humanity, as well as the guides to enable human beings to actualise their potential. The knowledge and process of this self-realisation is the field of Qur’anic or Spiritual Science. It is against the principle of the Compassionate and Just Creator to confer the status of vicegerency on some of His creatures exclusively and to deny it to the rest (See the Qur’an 24:55). Spiritual or Qur’anic Science acknowledges the belief of Islam that by virtue of self-actualisation, human beings can draw upon the powers of the Supreme Soul all the time. This belief has been inspirationally captured in the following verse of the great Persian poet, Khwajah Hafiz:

“If the grace of the Holy Spirit (Ruhu’l Qudus) ever helps again,
Others will also perform the same (miracles) that Jesus used to perform.”

From the Islamic point of view, a human being is the locus for the manifestation of the wonders of spiritual science. This however, requires an understanding of the real dignity and potential of a human being. Imam `Ali, wrote a poem fourteen hundred years ago, which directly declares the sublime status of human beings and thus continues to be a source of motivation for all thinking people. He says:

“Do you consider yourself to be a small body
While the great cosmos is contained in you?”

The above theme provides the context for the unique approach of Qur’anic or Spiritual Science, which motivates the microcosm to actualise the macrocosm, the particular to evolve into the universal, the imperfect to rise to the heights of perfection through the progress of the personal world or `alam-i shaksi.

Such an endeavour calls for moral purity, altruism, sincerity, positive feelings, firm resolve and the commitment to serve humanity. It demands the practice of universal ethical values. It is practised within the context of human society being continuously challenged by the pressures of every day living and of carnal temptations. It is very different from the understanding that spirituality is a means of stress relief, or to maintain good physical health, or a means of impressing people through some magical demonstrations or supernatural feats.

In the Islamic world-view which rejects dichotomy, the material and the spiritual, or Din and Dunya are two dimensions of the same reality, always inextricably linked. The Qur’anic or Spiritual Science thus, seeks to develop both the dimensions, the spiritual and the physical of human beings. Just as the physical universe is a vast laboratory for scientific research through which we can have a limited vision of the power of God, so the human soul is a spiritual laboratory to experiment and understand the Supreme Reality. If human beings are enabled to make the scientific progress they have made to date, is it not also possible for them to make similar progress in the arena of Spiritual Science? Islam’s answer encoded in the holy Qur’an is very clear and direct. In Surah 41, ayat 53, we are told that God will show His signs in the afaq, the horizons or the external world first and then in the anfus, the inner world or souls of human beings. In other words, the marvels of material science are a precursor of the miracles which will take place within the souls of those human beings who struggle on the path of Qur’anic spirituality. The guides of Spiritual Science have always been amongst human kind in the form of Prophets and awliya’ from their direct descent. Their very presence is an invitation to all human beings to accept the challenge of Spiritual Science. When a critical mass of human beings will develop spiritual maturity through the practice of Spiritual Science, then gradually the dominance of material science will be replaced. Thus, the holy Qur’an stipulates that the inventions of material science will become redundant, humanity will actualise its spiritual and intellectual potential and thus transcend all differences of race, class, gender, creed, etc; a greater consciousness of unity of souls in the whole of creation will prevail, which will engender universal harmony and peace.

Spiritual Science is as old as humanity itself. This is evidenced by the record of events of Hazrat Adam in the holy Qur’an. In his time, it was known as the “Science of Names (`ilmu’l-asma’), which has been interpreted as the “Science of the Realities of all things (`ilm-i haqa’iq-i ashya’)”. In our age of accelerating discoveries in the field of physical science, it is deemed appropriate to use “Qur’anic Science” or “Spiritual Science” to affirm the possibility of discoveries in the realm of Spiritual Science. It reflects too, the totally holistic concept of Islam that the physical and spiritual are but two dimensions of the single Reality and affirms Islam’s encouragement to study both for the betterment of all humanity and the honour of Adam’s children in fulfilling the true purpose of human life.

The term “Qur’anic or Spiritual Science” is the intellectual property and copyright of an exceptionally gifted savant `Allamah Nasir al-Din Nasir Hunzai, who writes in the light of his sublime spiritual experiences. He maintains that in the past cycles, Spiritual Science was the exclusive domain of Prophets and awliya’, but now in the time of Qiyamat or Resurrection, this is a possibility for all those human beings who strive to transcend all material considerations in order to identify themselves with the Universal Unity or Oneness. In his esoteric teachings, he draws many parallels between the inventions of physical science and the characteristics of spiritual science. For example, he uses the analogy of a space rocket, how it moves automatically once beyond the pull of the earth, to explain the spiritual experience of a person whose dhikr (Divine remembrance) and rapt meditation can transcend the pull of the carnal soul and become automatic.

As a contemporary spiritual scientist `Allamah Hunzai has also made some amazing discoveries, some of which physical science today is beginning to incline towards, such as the extreme physical limit of the particle, dubbed as “anti-matter” by physical scientists. Some of his other outstanding discoveries through Spiritual Science are: U.F.O’s are a spiritually advanced form of human beings, who are manifesting in order to help planet earth and its inhabitants and the sun is a perpetual generator which by the power of the Universal Soul draws matter into itself and disperses energy in the universe.

In the context of the above, the broad aims of the Institute for Spiritual Wisdom (ISW) are as follows:

  • To provide a resource base in Qur’anic and Spiritual Science for those interested in research and practical progress in this field.
  • To provide material and assistance for those wishing to pursue academic degrees in this field in association with other universities.
  • To preserve the traditional language of Burushaski (in which the patron has written many of his poems) and culture of the Northern Areas of Pakistan
  • To promote the esoteric perspective of Islam
  • To promote the humanistic approach of Islam
  • To promote understanding of Islam as an intellectual faith.