Book of Healing - Healing Through Knowledge - Cure through the Honey of Wisdom

Cure through the Honey of Wisdom

1. It becomes evident and clear from the injunctions of God in the verses of healing (Qur'anic Healing, pp. 46-50) that the entire wise Qur'an is healing for spiritual diseases. This means that this blessed heavenly Book is that single, most perfect, unprecedented miraculous university of Divine medicine and a spiritual hospital, in which there is not only the unique teaching and training of Divine medical science, but also the stores of the medicines of the world of Jabarut (the world of Divine attributes) and every kind of miraculous prescriptions of Divine cure. One extremely sweet, delightful, effective and useful medicine from these Qur'anic medicines is known as the honey of wisdom.

2. In this connection, one special invitation to reflection is in the verse: "In it (honey) there is healing for the people" (16:69). Certainly this injunction is with regard to both the physical as well as the spiritual honey, which is evident from the following proofs:

It is utterly against the law of Divine benevolence and mercy, that there should be sweet honey for the dense body, but no honey of their own kind for the subtle soul and the noble intellect.
The law of the noble Qur'an is that of the Supreme Paradise. For it is an intellectual Paradise full of the fruits and bounties of knowledge and gnosis, and all the fruits of Paradise are in pairs (55:52).
All the things of God's Godhead and kingdom of God are in pairs (36:36). Thus, it is inevitable that there be the internal honey to correspond to the external honey.
One of the four rivers of Paradise is of honey, by which is meant the river of wisdom. For the intellectual honey is nothing but wisdom (47:15).
Almighty Allah gives similitudes of realities and gnoses, to the extent that He does not spare Himself from giving His own example (24:35). Thus, physical honey stands for the pure (spiritual) honey, namely wisdom, in which there is healing for every kind of spiritual disease.

3. It is necessary to reflect, with complete attention, on the verse in which the excellence of wisdom is mentioned with great comprehensiveness, which is: "He gives wisdom to whom He wills, and he to whom wisdom is given, is indeed given abundant good" (2:269). That is, abundant good depends on wisdom and where there is no wisdom, there is no good. For, wisdom is not only one good, but it comprises all good. Just as in physical honey are gathered the colour, fragrance and nectar of countless flowers, similarly, in spiritual honey (i.e. wisdom) abundant good is gathered.

4. According to the above explanation, wisdom is that universal good which is in the Hand of God (3:26) and whatever is in the blessed hand of God, what can it not be! It is both mulk (physical kingdom, 67:1) and malakut (spiritual kingdom, 36:83). Thus undoubtedly, one end of Qur'anic wisdom is in the Hand of God and the other is in the Qur'an, so that He, the Knowing, the Wise, may grant wisdom to and confer His favours on whoever He wants.

5. Wisdom (Hikmat) in reality is the name of knowledge, the reality of everything and the light of intellect. Therefore all spiritual diseases are cured by it. It is particularly necessary for those which are caused by ignorance, for they can be fatal for the intellect and the soul of faith. Death, with respect to the human existence, is of three kinds: physical death, spiritual death and intellectual death. Among these physical death is known to all people, but unfortunately most of them do not understand the perdition of the intellect and soul, although it is mentioned in the Qur'an as "cattle", which means to fall down from the rank of humanity and faith and to become like cattle (7:179; 25:44; 47:12). Such people, by dying the death of the disease of ignorance, have neither the intellect of religion nor the soul of faith.

6. Hazrat Ibrahim had a special prayer in the court of the Lord of honour, which is: "Our Lord! and raise up in them (i.e. Muslim ummah) a Messenger from among them who shall recite to them Your verses (Ayat) and teach them the book and the wisdom and purify them. Indeed, You are the Mighty, the Wise (2:129)". This prayer was for the well-being of the Muslims, and nothing related to the well-being of religion and of the world can remain outside its comprehensiveness. The sacred advent of the holy Prophet is asked for in this prayer. By looking through the light of this prayer the fruit of Prophethood and the purpose of Messengership become clear as shown in the following diagram:

7. The first and foremost purpose of the holy Prophet's coming to this world was to invite people to the religion of Islam, then to recite the Signs of God to them, then to adorn them with the teaching of the Book, then to teach them wisdom exoterically and esoterically, and finally to purify them in every respect as a result of all good deeds, particularly knowledge and wisdom. This shows the paramount importance and excellence of wisdom, without which the spiritual and intellectual purification of the people of faith is impossible.

8. One important subject of wisdom in the glorious Qur'an is in the story of Hazrat Luqman, may peace be upon him, in the light of which first of all, it is alluded that although wisdom is one word, in reality it is abundant good and a world of spiritual bounties. Therefore, the expression of gratitude becomes incumbent on receiving wisdom. In fact the expression of gratitude and appreciation is possible only in the language of wisdom. The most important aspect of wisdom is the knowledge of the unity of God from which the light of the recognition of God radiates and shows the path of His unity. It is because of this that Hazrat Luqman, exhorting his son, first discussed the "question of polytheism and unity of God". For wisdom specifically demands the discussion of this matter.

9. Every principal word of the wise Qur'an has several synonyms of its own. Thus the meaning and purport of wisdom (Hikmat) are not only confined to the word wisdom, but it has many synonyms too, such as knowledge (`ilm), for wisdom is the quintessence of knowledge; certitude (yaqin), for wisdom itself has the place of the truth of certitude (haqqu'l-yaqin); recognition or gnosis (ma`rifat) which is a special name of wisdom; light (nur), for wisdom cannot stay in darkness; guidance (hidayat), because there is guidance in wisdom; spirit (ruh) and intellect (`aql), etc. for the end of wisdom, which is in the blessed Hand of God, cannot be without soul and intellect, due to its extreme proximity to Him.

10. It is said in a noble Hadith: "The best assembly is the one in which wisdom is spread". (Darimi, I, 87). Further, the holy Prophet has said: "When you find someone abstemious and taciturn, sit next to him, for wisdom has been revealed to him". (Ibn Majah, Vol. II, p. 1373). It is also said in a Prophetic Tradition: "I am the house of wisdom and Ali is its door" (Tirmidhi, II, 775).

11. (The holy Prophet said): "Choose the Qur'an, because it is the sharpness of intellect, the light of wisdom, the fountainhead of knowledge and the newest of all heavenly Books. And God has said in the Torah: O Muhammad! I am sending you the new Torah which will open the blind eyes, the deaf ears and the closed hearts". (Darimi, II, 433-34).

12. With utmost humility and supplication, it is prayed that may God, the Blessed, the Exalted, according to the promise of the Qur'an, prosper and illumine as soon as possible the planet earth with His light and completely heal all human beings from all physical and spiritual diseases! Amin!

Nasir al-Din Nasir Hunzai,
25 Shawwal 1408/11
June, 1988.

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