Book of Healing - Spiritual Healing - Barakat (Blessings) of the Qur'an

Barakat (Blessings) of the Qur'an

1. In the material world every flower always has the same one colour and one smell, but the flowers of the spiritual world are extremely amazing. Each one of these flowers, due to its manifold and unending manifestations, serves as a complete garden. For instance, the word "barakah" (in Arabic) is a beautiful and an attractive flower of the Paradise of knowledge and ma`rifat, which contains a pleasant universe of pleasing and refreshing flowers of extremely deep meaning and wisdom. Thus there are so many colours and fragrances of knowledge and wisdom in barakat, that it is not possible for any human being to count them. For barakat means endless Divine good, namely, the continuous creation of endless bounties for the sake of the intellect, soul and body.

2. The meaning of barakat is so high, that God has approved it to be His attribute and has mentioned it in nine places of the wise Qur'an, for example: "Tabaraka'lladhi (Blessed is He Who)", "Tabaraka'llah (Blessed is God)", "Tabaraka'smu Rabbika (Blessed is the name of your Sustainer)". He has also called the noble Qur'an "Mubarak (Blessed)", by enriching and adorning it with the countless blessings of the body, soul, knowledge, ma`rifat and heavenly medicine and healing. This shows that God's barakat or blessing is an extremely great bounty which never ends.

3. Qur'anic barakat or blessings first appeared in the word "Be", the Divine Pen (Hidden Book) and in the Guarded Tablet, the tajaddud-i amthal of which continues in the world of command. Had this original barakat not continued forever like an ever-generating source, the subsidiary barakat or blessings of both the worlds would have necessarily ceased. That is, it is not possible for the Universal Command (i.e. the command of "Be"), which is the speech of God and the fountainhead of the Qur'an, to ever become silent. Not only do new things come into existence due to it, but the existing ones are also in dire need of its grace for their subsistence and survival.

4. The people of ma`rifat say that according to the law of monorealism, the Universal Command, the Qur'an and the Supreme Name are the same thing, in which are hidden all the blessings of creation and building. God created the personal world from such a Universal Command. He completed this work in the world of command instantaneously through ibda` and in the world of creation in six days. By the six days are meant the six spiritual stages, which are related to the six great Prophets: The stage of Hazrat Adam (Sunday), the stage of Hazrat Nuh (Monday), the stage of Hazrat Ibrahim (Tuesday), the stage of Hazrat Musa (Wednesday), the stage of Hazrat `Isa (Thursday) and the stage of Hazrat Muhammad (Friday). In these six days He created the heavens and the earth of the personal world and then He manifested Himself on the Throne and revealed the secrets of the Beneficent's equality (musawat-i rahmani).

5. In verse (20:5), God says: "Ar-Rahmanu `ala'l-`arshi'stawa". Wisdom: The Beneficent did the work of musawat or equality at the rank of the Throne. Musawat, which is from the root of sin, waw, ya', means the equality of two things, as used in the Qur'an: "Are those who know equal (yastawi) with those who know not?" (39:9). Also see the same root in Mufradatu'l-Qur'an, and also the word "`arsh" in the same book.

6. It is among the innumerable blessings of the glorious Qur'an that, the way it speaks of grades, it also speaks of equality (musawat, i.e. monoreality). The first proof of this is: "Mankind were one community (in azal), then (for the sake of this unity and integrity) God sent Prophets as bearers of good tidings and as warners and revealed with them the Book (al-Kitab) which was based on the truth" (2:213). Where all the heavenly Books of the Prophets spiritually become one and are called "the Book (al-Kitab)", there this compendium of heavenly Books is the glorious Qur'an. Similarly, the holy Prophet is the centre of the Prophets and Messengers, and God willing, Islam will be proved to be the compriser of the religions of the world, whether this great miracle is going to happen externally or internally (spiritually).

7. Another proof of the musawat-i Rahmani is: "Your creation and your resurrection are only as a single soul" (31:28). That is, the present temporary difference between human beings is definitely there, but their azali and abadi state is equal, just as in the world of particles and in the world of ibda` and inbi`ath of Hazrat Adam, all people were like a single soul. This great miracle happens in exactly the same way in the spirituality of every Perfect Man.

8. The third proof is that just as God has given every human being the status of a microcosm, so He has made him the compendium of all people in the form of spiritual particles. Thus if a person (or personal world) progresses spiritually to the perfect degree, then he, for the sake of those countless souls within himself, proves to be an extremely great mercy as the musawat-i Rahmani or the Beneficent's equality. For the holy Qur'an alludes in a wisdom-filled way: "Whosoever kills a person unjustly, it is as if he kills all mankind, and whosoever brings into life a person (i.e. a personal world through knowledge and ma`rifat), it is as if he brings into life all mankind" (5:32). For, one person contains all the human beings of the entire world.

9. The fourth proof of Divine equality is the Hadith: "All creatures are (like) the household of God, thus the more beloved to God is the one who serves more His household" (Mizanu'l-Hikmat, II, 347) From this wisdom-filled Hadith it becomes clear that the beginning and the return of all people is the same, due to which they all become one single community (2:213). For the real man is only one and the rest are annihilated in him willingly or unwillingly.

10. In verse (7:96) God says: "And if the people of the townships had believed and guarded (against evil) We would certainly have opened for them blessings (barakat) from the heaven and the earth." In addition to the exegesis, there is also a great wisdom in this blessed verse which is that, if the people of the townships of existence, namely, personal worlds, had truly believed and would have duly guarded themselves (against evil) then God would have opened for them the blessings of the heaven and the earth of spirituality, namely, God would have caused the clean, pure and sweet streams of knowledge and wisdom to flow.

11. Basically there are three kinds of barakat: intellectual, spiritual and material, and these are then ramified into innumerable branches. Thus Qur'anic blessings are all-inclusive and ever-reaching, because the Spirit of the Qur'an is the eternal Speech of God, which is living and speaking, and which is first related to the Intellect (Pen, Light, Pearl, Hidden Book), the Supreme Soul (Universal Soul, Guarded Tablet) and the Universal Mercy, (i.e. the holy Prophet), and then the practical and perfect ma`rifat of these secrets (of it) is given to the awliya', who succeed the holy Prophet.

12. The external world and the personal world are full of the blessings of the treasures of the Qur'an, therefore these blessings and favours neither decline nor decrease. The special blessing of Qur'anic medicine and healing can be attained in the form of knowledge and wisdom. One specific condition of this blessing is thinking and reflection so that, by this sincere act of reflective struggle, the unique alchemic prescriptions of the world of divinity may be discovered. Indeed, the question of why reflection upon the Qur'anic verses is important does not arise, because the Qur'an itself in numerous verses, not only emphasises its importance, but also praises those who are in the habit of doing so. From this it can be clearly understood that the pearls of the secrets of the universe and the existents are hidden in the depths of the ocean of the meaning of the wise Qur'an, so that the people of intellect may obtain a unique pearl from every oyster shell.

13. In the Qur'anic story of Hazrat Nuh (a.s.), the physical deluge (i.e. the deluge of water) serves as a veil for the spiritual deluge. For veiling and unveiling is the sunnat of God's likeness (42:51). Thus in the example of the external deluge, mentioning the spiritual deluge, God says: "It was said (unto him): O Nuh, go down (from Judi to the earth) with (the treasures of) peace from Us and blessings (which will be revealed gradually) to you and to those communities who are with you". (11:48). Here by the communities are meant the Prophets, because each of them is a community. This is the description of the descent of Hazrat Nuh from the deluge of spirituality, for the peace of the intellect and soul and the countless blessings of knowledge and ma`rifat can only be in the spiritual revolution (deluge/personal Resurrection).

Wednesday, 1 Rajabu'l-murajjab, 1409
8th February, 1989.

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