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Book of Healing - Qur'anic Healing - Spiritual Healing and Firm Belief (`Aqidah)

Spiritual Healing and Firm Belief (`Aqidah)

Tags: `Aqidah, Firm belief, Knowledge of certainty, `ilmu'l-yaqin, Eye of certainty, `Aynu'l-Yaqin, Truth of certainty, haqqu'l-yaqin, Azal, Abad

1. The first and basic condition of spiritual or Qur'anic healing is firm belief. That is, only those fortunate people who believe in all the blessings of the holy Qur'an and its spirituality can benefit from Divine medicine. Those who have no belief in it and no love for it, are far away from its treasures. For, every bounty of religion and spirituality depends on the belief in the oneness of God and messengership (risalat) and without it, in the true sense, there is no bounty anywhere else. Now consider carefully the point that, in order to recognise every great thing and to benefit from it, there are several stages or grades. Thus the first stage of Qur'anic favours and blessings is correct and firm belief, the second is knowledge of certainty (`ilmu'l-yaqin), the third is the vision or the eye of certainty (`aynu'l-yaqin) and the fourth and last is the truth of certainty (haqqu'l-yaqin). Thus, in the light of this explanation, not only do we know the endless treasures of Qur'anic cure and healing, but also the spirit and spirituality of the Final Book of God, the Blessed, the Exalted, and its greatness and majesty.

2. Firm belief, in fact, is another name of the initial and basic faith (iman), which gradually progresses and becomes the light of faith, at the level of perfection (49:7, 57:12). On the other hand, it should also be remembered that faith is called certainty when it reaches the level of knowledge, such as, knowledge of certainty, the eye of certainty and the truth of certainty. Further, certainty becomes recognition (ma`rifat), when the eye of the heart opens. Thus, on the highest level, light of faith, light of certainty and light of recognition are one and the same reality.

3. Here we need to mention a Qur'anic example, which shows that faith initially means belief and trust and the same faith after progressing through the stages of knowledge and practice, is also called certainty and recognition, for there is the direct observation of realities in the stage of the vision of certainty. That example is: "And when Ibrahim said (unto his Lord): My Lord! Show me how You give life to the dead, He said: Do you not believe (awalam tu'min)? He said: Yea, but (I ask) in order that my heart may be satisfied (li-yatma'inna)." (2:260). This shows that, although from the beginning to the final stage, there is nothing but faith (iman), it has several stages, in which the first is firm faith and the last is certainty and recognition, as it is said about the certainty of Hazrat Ibrahim, may peace be on him: "And thus We continue to show Ibrahim the (spiritual) kingdom of the heavens and the earth that he may be of those who possess certainty (mu'qinin = `arifin)" (6:75). Thus, this is a bright (Qur'anic) proof that firm belief is the basic faith and the perfect faith is both perfect certainty and recognition.

4. In order to reflect upon the fundamental importance of firm belief and the usefulness of its ascent and upliftment, a diagram is presented below.

5. This is the "Diagram of the Ascent of Belief", namely the diagram of ascent and upliftment of faith and soul of every firm believer. In this diagram, there is a ladder of ascent also, on the first step of which is firm belief, on the second the knowledge of certainty, on the third the vision of certainty and on the fourth step, where there is the centre of light, the truth of certainty. It should also be seen that firm belief, which means faith, is from the beginning to the end in all the stages, but knowledge and certainty start from the second stage and reach the last stage (light). As for observation and recognition, they start only from the third stage. It should be remembered that observation and its fruit (i.e. recognition), are in two grades. The first belongs to the soul and the second is related to the model of intellect.

6. Firm belief is necessary and important, because the root and foundation of religion is based upon it. Therefore, belief should be free from any defect and no room should be left in it for crookedness. As Mawlawi-yi Ma`nawi says:

Thus to believe in the noble Qur'an and to have love for it, means to have recourse to this heavenly hospital where there is every kind of healing.

7. `Ilmu'l-yaqin (knowledge of certainty) and `aynu'l-yaqin (vision of certainty) are mentioned in verses (102:5-7) and haqqu'l-yaqin (truth of certainty) in verses (56:95, 69:51). The purpose of quoting these references is that it is extremely necessary to see correct beliefs in the light of knowledge of certainty, otherwise, Satan can cause the disease of doubts. The defeat of Satan lies in your becoming well-equipped with the arms of knowledge of certainty. Further, knowledge of certainty is also extremely necessary because of the fact that, without it, you cannot enter the stage of vision of certainty. The knowledge which has been praised in the holy Qur'an, starts from the knowledge of certainty (102:5). This means that it is this knowledge through which all external doubts and ambiguities disappear.

8. `Aynu'l-yaqin or the eye of certainty is the name of the eye of the heart or the inner eye. If, as a result of Divine mercy and knowledge and good deeds, the eye of your heart opens and you see light, then you should never consider it an ordinary bounty. For, this is like your birth in the spiritual world, where all great spiritual bounties are gathered. As when a child is born in the external world, he has access to many material bounties, similarly, at this place of spirituality, you have access to Paradise and every bounty of it. Thus congratulations to you! This is the opportunity to attain happiness and healing from many diseases. Nonetheless, you should not forget the point that the extremely dazzling colourful light which is in this stage is not only bright guidance, which indicates that you should go further, but also the greatest trial and the final obstacle (67:5, 72:8). Therefore, you should pray with utmost humility that, may God, the Great, the Exalted, help and guide you and make you reach the desired destination! Amin!

9. What and why are these wonders and marvels, these torrential clouds of light, these shining waves, these trees from each of whose leaves bursts rainbow-like light, these luminous flowers whose manifestation changes every moment, these sun-like particles, these paradise-like pleasant scenes which change their manifestation momentarily, this brilliant and radiant but silent world of secrets and these innumerable great miracles of the world of imagination of your personal world? This is the spirit and spirituality of the holy Qur'an, and these miracles have appeared by the command of God, so that you may be healed from the numerous diseases of doubts and ambiguities at the place of the eye of certainty, and go further ahead of this stage with sincere gratitude.

10. Haqqu'l-yaqin or the truth of certainty, namely, the fundamental reality of certainty, by which is meant the light of the Qur'an (56:95, 69:51). haqqu'l-yaqin is everything, such as, light of intellect, light of recognition, light of certainty, light of knowledge, light of faith, light of azal, light of Muhammad (may peace and salutation of God be on him and his progeny), etc. Since truth of certainty is the centre of the subtle (non-material) existents and quintessence of the external world, and as well the wisdom-filled model of the blessed fist of God giving and taking, hence it is the azali fountainhead of all things on the one hand, and on the other, the abadi compendium, rather the unity of all things (realities). Thus, it is this pearl, which the Divine Hand unfolds in the form of heaven and earth and everything and then rolls it up.

11. Taking pride in our partial intellect, we say that everything, except light, has a shadow. But the wise Qur'an alludes that light also has a shadow of its kind. By this we come to know that the shadow of light is reflection, as the reflection of the sun takes place in a mirror. Thus see carefully in these two wisdom-filled verses (25:45-46), where exoterically, it is the mention of the shadow of body, but esoterically it is the mention of the shadow of light. That is, God, the Blessed, the Exalted, by extending the reflection of the light of azal, created the heavens, the earth and all creatures. If He wills, He makes it still, so that the secret may not be divulged or if He wills, the sun of light rises and the things are recognised in its light. Then He very easily rolls up to Himself, the collective shadow which, in fact, is one reflection (25:45-46, 21:104, 39:67), so that it may be recognised how everything, other than the Essence of God, perishes (28:88, 55:26-27).

12. In verse (16:81) God says: "And God has made for you shadows from His creature (of azal)". That is, He has created for each one of you a personal world and in this personal world, an image of His living light, so that when the time comes this hidden treasure may prove itself to be the "higher I (ana-yi `ulwi)" of the mu'min who recognises God. The proofs of this reality are:

1. First of all, it is necessary to know that the people of faith are addressed in this noble verse, therefore, the favour which is mentioned here is not common but special, for God, the Knowing, the Wise, does not speak of a thing as a favour given to believers, in which the unbelievers and animals also share.
2. Although every creature has a shadow, there are higher and lower grades of creatures, and therefore, the most useful shadow for the Muslims is the one which is related to the highest creature, which is the light of azal.
3. Although from one aspect, we can say that minerals, vegetables and animals, etc. are also creatures, but the Absolute Creator praises Himself (23:14) only when He creates a thing on the perfect level of creation. Because, He has created such a thing in true sense and as the first and last creature. This means that the creature in whose shadow of affection, the intellect and the soul find peace and comfort, is the most perfect and the supreme and also the means of absolute healing.

13. If an `aziz asks what is the nature and reality of azal with reference to the Qur'an and the personal world, or how can it be conceived, I would say with reference to both, azal is the name of the negation of external time. It is contrary to the external time, for, in it there is not the movable time, namely, past, present and future. It is immovable time. For, there is always such a demonstration in it, in which azal and abad are one reality, and ibda` and inbi`ath are one manifestation, as if the folding and the unfolding of the universe always and every time happens together in the twinkling of an eye, which is the act of the Word "Kun (Be!)" (54:50). Read this book carefully and minutely and try to understand the diagrams well, God willing, you will attain healing!

9 Shawwal, 1406
17th June, 1986.