Search:
Main /

Book of Healing - Spiritual Healing - Personal World and Paradise

Personal World and Paradise

Tags: Personal World, Paradise, Muqinin

1. In verses (51:20-21), God says: "And in the earth there are signs for the muqinin (pl. of muqin, the one who has yaqin or certitude) and in your own souls (too); will you not then see?" It is clear for the wise people that here the word "yaqin" is used in the sense of spiritual observation and ma`rifat. This means that the word mu'min is used both in a common and a special sense, but muqin is used only in the special sense, not in the common sense. The clear meaning of the words yaqin and muqin can be understood by the practical example of a great Prophet like Hazrat Ibrahim, as mentioned in the verse (6:75): "And thus did We show Ibrahim the (magnificent spiritual) kingdom of the heavens and the earth so that he may be of the muqinin (=`arifin)".

2. All those countless things which are on the planet earth today, are the signs of God, and all of them are also in the personal world in a subtle form (51:21). Thus the absolute yaqin or ma`rifat depends on the observation of the personal world, which is not only possible, but necessary to attain. For the Qur'an says: "And whoever is blind in this world, he shall also be blind in the Hereafter, and more astray from the way" (17:72). The physical light and the physical eye of a person are two separate things, but in spirituality, when we say "light" or "inner eye", they are the same thing. Thus in "Allah is the light of the heavens and the earth", there is an open invitation of the Divine mercy which is: People, come! consider the Divine light as the inner eye and observe the realities of the heavens and the earth of the personal world. This exegesis accords exactly with the exegesis of the Hadith of Taqarrub or Divine proximity.

3. The collective and personal light has to be attained in this world, therefore, it is reportedly said in verse (57:13): "Turn back and seek a light (from there)." Here by "back" is meant this world and history, if the Resurrection is individual and personal. However, in the major or collective Resurrection, the question of going back cannot arise.

4. Paradise is intellectual, spiritual and also in the subtle body, therefore, its vastness is equal to the length and width of the universe (3:133; 57:21). That is, Paradise is hidden in the subtle body of the heaven and the earth, the Universal Soul and the Universal Intellect. It also appears in the personal world, for what is scattered in the macrocosm is united in the microcosm. One of the many examples of this fact is the sublime Paradise being brought close (26:90; 50:31; 81:13). Thus the closest Paradise for a person is the one which is within himself, namely, in the personal world, so that, together with the recognition of the soul, he may also attain the recognition of Paradise (47:6).

5. When human sperm is transferred from the loin of the father to the womb of the mother, it remains in three kinds of darkness: physical, spiritual and intellectual. But for God, there is no darkness, and therefore, He continues His creation within creation (39:6). The wise Qur'an has mentioned these three darknesses in order that we may know that there are also three lights: for the subtle body, the soul and the intellect. Thus when the Shirt of Yusuf (ibda`i shirt) comes in front, when the soul appears and when the demonstration of the intellect is observed, then they are three lights. And in this state, Paradise is brought close in the personal world.

6. The place which man has in the world of existence is between animal and angel. Therefore, it is possible to fall and become an animal in human form, and so there should not be any amazement that he may also become an angel in human form. This regress and progress is certainly mentioned in the wise Qur'an. Therefore, we should say that the concept of evolution of Mawla-yi Rum, which has been mentioned under the title of the "Minor Resurrection", is commendable. Thus, it should be remembered forever that, until someone has an experience of angelicity, he sees only the world of humanity. But when he will be annihilated in the Perfect Man, then undoubtedly, he will observe the angelic world and Paradise.

7. The way of expression of the Qur'an and the Hadith is extremely wisdom-filled, therefore, it is extremely important to understand their wisdom. The holy Qur'an itself says: "He grants wisdom unto whom He will, and he unto whom wisdom is given, he truly has received abundant good" (2:269). This is the praise of wisdom as well as the awakening of the desire for its acquisition, so that every wise mu'min may understand the importance of wisdom and continue to acquire it. For wisdom is the lost property of a mu'min.

8. The noble Qur'an is a Paradise of knowledge and ma`rifat, for there are in it countless bounties for the intellect and the soul. It is the written form of the Universal Paradise in which, God through His perfect power, has folded and limited the sublime Paradise and presented it to man. This is a bright example of the fact that God brings Paradise close to His servants, for He Himself is also closer to man than his jugular vein. But for man, his own waswasah (disturbing thoughts) of the soul is a darkness (50:16). When the waswasah ceases to exist, then see what happens!

9. It would be wise not to take the following points lightly:

  1. The azali position of everything is preserved in the Divine treasures (15:21).
  2. The possible existence of everything is in the Divine Word (36:82).
  3. The hidden book of everything is in the Divine Pen (56:78).
  4. The spiritual writing of everything is in the Guarded Tablet (85:22).
  5. The description of everything is in the mighty Qur'an (16:89).
  6. The physical form of everything is made in the book of the universe (2:2).
  7. The subtle particle of everything is in the personal world (51:21).
  8. The key wisdom of everything is encompassed in the manifest Imam (36:12).
  9. The record of every practical thing is in the record of deeds (78:29).

All these universal principles are so united that, whichever one of them is observed, the rest also appear in it.

10. This world is the place of suffering and toil; there is no rest and comfort in it. Even when Paradise is brought close in the personal world, it is brought with physical and spiritual difficulties, for it can come here only for the sake of certitude and recognition and that is all. You can reflect on the pure lives of the Prophets; the Paradise of light, knowledge and wisdom certainly existed in each of their personal worlds. But there has not been any such law that physical difficulties should come to an end and this world should turn into a complete Paradise.

11. The miracles of all the Prophets are gathered in the personal world in the form of the renewal of similitudes as well as all those events which are mentioned in the holy Qur'an. But all these things are there in a spiritual form. For instance, take Hazrat Musa's staff, which first of all is the Supreme Name and remembrance, then Spirit and spirituality and finally, intellect and knowledge. For, in the Qur'an, Hazrat Musa's staff is mentioned in three forms: hayyah (serpent, 20:20), thu`ban (dragon, 26:32) and jann (jinn, 27:10). These were the three wisdom-filled miracles of that blessed staff, the good aspect of which was towards Hazrat Musa and the evil aspect of which was towards the Pharoah. God willing, there will be more explanation of this on some other occasion.

12. By the Paradise of the personal world, in fact, is meant the recognition of the soul and the Sustainer. In this recognition lies complete healing and eternal salvation and by which that inner eye is granted, which every mu'min needs very much, so that the treasure of wisdom, which is veiled and hidden in every veil of knowledge, may be seen, whether the veil is of a serpent, or of a dragon or of a jinn.

Wa's-salam (Peace)!

Monday, 27 Rajabu'l-murajjab, 1409
6th March, 1989.

Chapter IndexPrevious ChapterNext Chapter