• View
• Edit
• History
• Print

Ascent (Mi`raj) of Soul - Introduction

Introduction

Tags: Mi`raj, Ma`rifat, Sunnat

In the name of Allah, the Beneficent, the Merciful

Importance of "Mi`raj":
Since "mi`raj" reveals the sublime spirituality and luminosity of the Holy Prophet, Hazrat Muhammad (s.a.s.), and his closeness to God, it is therefore extremely important and necessary to know about its realities and recognitions in the religion of Islam. Why not, since it is the most perfect, consummate, comprehensive and universal recognition which comprises all realities and recognitions? It is the greatest capital and the invaluable treasure of the true religion. It is the same hidden treasure whose wisdom-filled mention is made in the sacred Hadith.

Mi`raj of the closeness of God:
Those who can investigate everything in the light of Qur'anic wisdoms, know that the purpose of mi`raj is to be spiritually close to God. This honour is granted to the Prophets and Imams in grades and degrees. Since it is obvious that the spirituality, recognition of and closeness to God are in numerous ranks, therefore, mi`raj also comprises many places of spirituality and luminosity. Thus, the spiritual ascent and elevation of every Perfect Man is a mi`raj of his rank.

A characteristic of Qur'anic Wisdom:
One of the characteristics of Qur'anic wisdom is that it explains and describes the same one reality through different examples and words. For instance, if Hazrat Musa is called Kalimu'llah (God's interlocutor), it does not mean that this honour of talking to God was confined only to him. The fact is that just as Hazrat Musa is praised for talking with God, so many other Prophets are also praised in the same way, but as mentioned above, the same reality is exoterically described through different examples and words, and therefore ordinary people cannot understand it.

The purpose of this explanation is that although the highest mi`raj is attained by the Holy Prophet, its subsidiary ranks, in the form of spirituality, are attainable not only by all Prophets and awliya' (sing. wali), but also by those mu'mins who follow the pure character and excellent example of the Holy Prophet in religion, as can be seen in verse (33:21).

Mi`raj and Ma`rifat (recognition):
If it is accepted as a principle that mi`raj is within the domain of ma`rifat and that ma`rifat consists of spiritual observations, then it is tantamount to saying that all the events of mi`raj are among the spiritual observations of the people of ma`rifat.

Allah's sunnat (law, habit):
Allah's sunnat i.e. habit or law, has always been the same (33:62) with no fundamental change ever having occurred (33:62), and the way of merging in Allah has also remained the same. This means that the religion of Islam is eternal and no fundamental change has occurred to any of its things. Thus, the mi`raj was hidden in the spiritual events of the previous Prophets, which became completely manifest in the time of the Holy Prophet. This means that the event of mi`raj can be explained by the example of the other Prophets mentioned in the Qur'an, as it is said in verse (37:99) about Hazrat Ibrahim who said: "Verily, I am going to my Lord, He will guide me." The wisdom of this verse shows that Hazrat Ibrahim̓s going to his Lord is correct in the spiritual sense, but not in the physical one. This spiritual journey of Hazrat Ibrahim can be considered as his "spiritual mi`raj" and it can be presented as a bright proof of the spiritual journey and luminous mi`raj of the Holy Prophet.

In the light of Isma`ilism:
A specific part of the blessed farmans of Hazrat Mawlana Imam Sultan Muhammad Shah, salawatu̓llahi `alayhi, is about the realities of spirit and spirituality, by studying which, mu'mins come to know that the mi`raj of the Holy Prophet had taken place spiritually. There are also clear allusions to the spiritual nature of mi`raj in the famous book "Wajh-i Din" of Hakim Pir Nasir-i Khusraw. In Chapter 15, section 4 particularly, he says that the Holy Prophet in his spiritual mi`raj had gone to the heaven of the Universal Soul.

In the light of Sufism:
According to the Sufis as well, the mi`raj of the Holy Prophet took place as an inner unveiling and spiritual elevation, as Sarmad says:

"An ra kih sirr-i haqiqatash bawar shud
Khwud pahntar az sipahr-i pahnawar shud
Mulla guyad kih bar shud Ahmad ba-falak
Sarmad guyad falak ba Ahmad dar shud"

"He who becomes certain of the secret of his reality (i.e. his "I")
Becomes more spacious (in his inner world) than the spacious heaven (i.e. universe)
Mulla says that Ahmad (s.a.s.) ascended the heaven (physically);
But Sarmad says that the heaven entered Ahmad (s.a.s.) (spiritually)".

This Booklet:
This booklet consists of three articles: (a) Mi`raj of Soul, (b) Spirit and Spirituality, (c) The Nature and Reality of Light. These articles were written on different occasions, without the intention of being parts of a book, and therefore the interconnection is not very apparent. Yet, if they are studied carefully it becomes clear that they discuss the same subject, which is spirituality. Therefore, with respect to meaning and reality, we can say that there is complete connection between them and that they are the explanation and exposition of one another.

Khanah-i Hikmat and `Arif:
These are two organisations of learning for our `azizan. In reality they are not two, but a single organisation. How excellent and how joyous it is that they work as a single entity with the zeal of service and spirit of unity and unanimity. They know the secret very well that neither the sweetness or happiness of religion, nor God's pleasure can be attained without unanimity and unity. I deem their religious and spiritual brotherhood and unity a form of Divine mercy. Thanks be to God for this great bounty that He, through His special mercy, has showered upon our `azizan the rain of favours, due to which, they have been purified from impurities of vanity and selfishness.

According to the Wise Qur'an (57:19), true mu'mins in the eyes of God, are like the truthful (siddiqun) and the martyrs (shuhada') and He grants them recompense and light. The elaboration of this purport is that there are two kinds of martyrs. (1) Those who unsparingly sacrifice their precious lives for the sake of the protection, security, honour and progress of religion. (2) Those who have the same ambition and zeal, but from whom religion does not demand the sacrifice of lives and therefore they are engaged in other great sacrifices to complete its goals. This explains the excellence of the service which our `azizan render for the dissemination of knowledge.

O Sustainer! In Your infinite mercy, grant the entire jama`at peace and safety in this world and in the next. Ease their difficulties and grant them success in all good deeds.

O True Lord! It is not beyond your infinite mercy to bestow greater favour upon our `azizan and bless them in their lives, children, property and earnings, as well as increasing them in their knowledge, progress in `ibadat, rank of high ambition and determination and to enrich them with mercies and blessings in this world and the next.

Your servant for knowledge,
Nasir al-Din Nasir Hunzai,
Friday, 3 Sha`ban 1399/29 June, 1979.