Balance of Realities

(MÄzÀn al-ÇaqÀ’iq)

By
c
AllÀmah NaÊÄr al-DÄn NaÊÄr Hunzai

Translated from Urdu into English

by
Faquir Muhammad Hunzai
Rashida Noormohamed-Hunzai

Layout/Printing
Zahir Lalani
Yasmin P. Karim

Published by
DÀnishgÀh-i KhÀnah-i Çikmat
© 2001
www.monoreality.org
 DEDICATION
Subjugation of the Universe

1. O cazÄzÀn! The domain of cilmu’l-yaqÄn (knowledge

of certainty) is very vast, and by God’s grace, there is
a great deal of it in your books. It is therefore
extremely necessary for you to acquire enough such
knowledge concerning the subjugation of the
universe. These books explain the recognition of the
destination of cIzrÀ’Äl. May God enable you to
progress spiritually and may the door of resurrection
for the sake of recognition open for you! God willing!
Then you yourself will be able to see how amazing
the wonders and marvels of spirituality are! In this
state, first of all, you will start to hear the blessed
voice of the ÊÆr of IsrafÄl. Then Gog and Magog, who
are the spiritual army, will emerge in front of you
alone, that is, only in front of your eyes. The first task
of this army is to start the reconstruction of your
personal world. It is a rule that when a new building
has to be erected to replace an old one, first the latter
has to be demolished in order to build a new beautiful
one in its place. To fear Gog and Magog is due to
ignorance. We are told that they are the army of
ÊÀÈib-i zamÀn (lord of the time). The reality of Gog
and Magog is not explained in any book of the world.
You will find this explanation only in the book of
soul (kitÀb-i nafsÄ). Al-Èamdu li’llÀh! By the book of
soul is meant the personal world. You are extremely
fortunate that you have been listening to the teaching
of the recognition of your own soul. You have
already come to know that the recognition of the Lord
of the universe is obtained through the recognition of
one’s own soul.
2. O my cazÄzÀn! You must stop skimming the surface
of the ocean of knowledge and learn to dive deep into
it, for the precious pearls are not on its surface. If you
love precious pearls, continue to strive to reach the
bottom [of the ocean]. ¿mÄn!

3. My dear companions! Listen to my words carefully.

Only those who have ample capital are successful in
the trade of this world. If your aim is to be successful
in the trade of the hereafter, then first of all, you must
gather a very great capital of cilmu’l-yaqÄn.
Otherwise, success is impossible. By God’s grace, it
has become easy for you to collect the capital of
c
ilmu’l-yaqÄn. And success is only by Allah, the High,
the Great (wa mÀ tawfÄqÄ illÀ bi’llÀhi’l-caliyyi’l-
c
aÎÄm)!

4. O companions of the path of reality! You must

always have perfect yearning for knowledge and
wisdom. In fact, I must say that you should always be
the ardent lover of the light of knowledge, because
the living soul of the supreme paradise is nothing but
knowledge and wisdom. Among its bounties, it is
knowledge, which surpasses all the rest in pleasure.
Knowledge and wisdom are both the nourishment and
medicine of the soul and the intellect.

5. O dear friends! Divine power can gather everything

in one thing. Thus, you must rest assured that the
predominant element in each and every bounty of
paradise is knowledge and wisdom. No bounty is
beyond this law. In this context, how fortunate are
those cazÄzÀn who always add to their treasure trove
of knowledge. This task can be accomplished by
studying those previous books that contain the
spiritual knowledge of the exalted Imam. In the circle
of my friends, I am the eldest, the weakest and
subject to many minor and major diseases. However,
God is witness to the fact that due to the bounties of
knowledge and wisdom, I am an extremely happy,
delighted, content and optimistic human being. The
fresh life energy that I have received from the two
terms – spiritual science and Qur’anic science – is
profoundly wonderful and marvellous. I always feel
that I am unable to duly express gratitude to God for
His countless bounties. Indeed, we are neither
capable of counting His countless bounties, nor can
we duly express our gratitude to Him.

The above dedication is written for my dearest and

esteemed Mr. Ghulam Mustafa Momin, President of
the Board of International Life Governors and his
blessed family who are all international life
governors.

N. N. (Çubb-i cAlÄ) Hunzai,

Friday, 28th July, 2000,
Houston, U.S.A.
 TABLE OF CONTENTS

Preface.......................................................................1
Natural urge in children for nurture and learning .....4
The names of God are the balances of realities ........7
Resurrection is the watch of God ............................10
Perpetual resurrection .............................................12
The Universal Soul's practical power
causes resurrection ..................................................15
Resurrection actually exists in the heavens
and the earth of the universe ...................................18
The death of every individual is his resurrection ....21
Alternation of contraries and the infinite circle. .....23
A wisdom-filled example in a pair of compasses ...30
Everything is constituted of particles ......................33
Dot is hidden in the alif and zero (cypher)
precedes one ............................................................35
Dead atom and living atom .....................................37
The atomic cycle is linked with the
spiritual cycle ..........................................................40
A lesson from the book of nature ............................42
Man revived dead human being and created an
artificial human being .............................................46
The olfactory sense will discover a new
nourishment.............................................................50
Flying saucers or objects by any other name ..........54
The real life of man is in the RÆhu’l-Qudus
(Holy Spirit) ............................................................59
Everlasting and transitory survival .........................62
Realities of kun fa–yakÆn (Be! and it is there) ........68
Subjugation of the soul and subjugation of
the universe .............................................................71
How is light created in the sun? ..............................75
The wonders of languages are among the
Divine signs ............................................................79
 PREFACE

God, the most Just of judges, sent His beloved

MuÈammad, the chosen, Êalla'llÀhu calayhi wa Àlihi wa
sallam to the world as “a mercy for all the worlds”
(21:107), and granted him a wisdom-filled Book which
contains, not only the details of spiritual realities, but also
the solutions of the most complex and intricate worldly
problems of the present and the future which have arisen
or are going to arise as a result of an astonishing
scientific revolution and [its concomitant] advancement.
That heavenly holy Book is the wise Qur'Àn. It is
obligatory to reflect on its verses to understand their
meanings and with the help of their wisdom to find
correct solutions to our problems.

The holy Book of God can be studied and understood

only in His light. This is the first and foremost condition
which the holy Book itself clearly specifies. If we cannot
do so, we will not be able to solve any of the present day
problems, and for that the argument will stand against us
and not against God (4:165). For He has said that He has
completed His favour upon us (5:3) and has left no
impediment in the religion of Islam (22:78).

This book is written on the basis of the above-mentioned

principles. Further, this view is upheld in it, so that the
importance of religious sciences may be clear to those
Muslim students who are not aware of their benefits, or
who being bewitched by material science are repelled by
religion. This, however, does not mean that we do not
appreciate material progress. In fact, we believe that
religion is based on nothing but the [material] world.
Thus, worldly progress is nothing but material progress,
however it is necessary to be certain that no worldly
1
achievement is possible without God’s Will. As true
Muslims it is necessary to believe that spiritual power is
higher than atomic power. Spiritual power includes
everything. If someone asks: As the true religion of God
and His Prophet, why does Islam not have the central
position and supreme power among the religions of the
world?, the answer is that the promise of the
All-powerful God [to make it prevail over every religion,
9:32; 48:29; 61:9] is true, and its time has come. For the
people of the world now feel an overwhelming need for
ethical unity.

This book will also confirm the fact that all human
beings are alike in the beginning and in the end and that
religion is the name of their temporary way of life.
Among these ways of life, the only true way is the
religion of Islam, which can be the source of peace and
the means of salvation for the entire humankind. For, it is
the last religion of this great cycle. It is a fact that in the
past too, wise people used to take refuge in the last
religion of God, otherwise they were suddenly
overwhelmed by a great calamity. At present it cannot be
said that the trial of God is over.

In this book, I have discussed the problems which our

age encounters or is going to encounter. For, in solving
such problems lies not only the proof of the veracity and
eminence of religious sciences, but also good-will for
humankind. Most of the problems discussed here are
such that they have not been explicitly solved by the
authorities in religion (in the past), because their time did
not demand their solution. Therefore, they kept such
realities concealed in allegories and parables, so that they
may be revealed at the right time.

I would now like to express my sincere thanks to all

those kind friends who, due to their love for knowledge
2
and progress, have rendered me any kind of practical
help, or encouraged me to print this book. I am sure that
my brothers-in-faith and my friends, by accepting this
service for knowledge, will give me the opportunity of
expressing my gratitude to them.

“And my success is only by Allah” (11:88).

Nasir Hunzai,
June 15, 1962

3
 NATURAL URGE IN CHILDREN
FOR NURTURE AND LEARNING

The discovery of realities is extremely necessary for the

intellectual progress of humankind. Man, who is a
traveller on the highway of life, begins to demonstrate
this need and urge the moment he steps onto it. Realising
by the hidden powers of the vegetative and animal souls
that something is lacking in him, he expresses his craving
in a voice which, despite being bereft of letters and words
and devoid of modulation and accent, arouses affection.
Then with the help of the gustatory faculty, he sucks milk
and simultaneously and naturally starts to do light
exercise for he has to digest the food to remain healthy.
However, he has to grow to use his physical and
intellectual faculties for the sake of individual and
collective interest in the future.

Although the suckling child does not as yet have to

accomplish any religious or worldly duty, nevertheless he
naturally realises the value of time. Therefore, no
moment of his time passes without some activity of his
own programme, such as sleeping, waking, weeping,
suckling, moving as well as struggling to see, hear,
speak, etc. During the suckling age, as children seek to
perfect their vegetative soul through milk and other light
foods and that of the animal soul through feeling and
moving, they also struggle to perfect their rational soul
through conversation. Thus the child listens to the
conversation of its mother, father, sister, brother and of
other human beings in its surroundings, in order that its
rational soul may attain perfection.

The rational soul of the child will thus adopt ethical

qualities under the influence of the type and nature of
4
conversation in its environment. It is a universally
accepted fact that the nourishment of the rational soul,
which is speech and without which the rational soul
cannot attain perfection, enters the brain through the
sense of hearing. One living proof of this is the inability
of the deaf to speak, although mostly no defect is found
in their tongue, throat etc. Another proof is that if a new
born human baby is brought up away from human
beings, in such a way that no human being speaks to him,
it is certain that he will not be able to speak, except to
make meaningless noises till the end of his life. It is
therefore essential to have the best environment in order
to form and refine decent habits and manners and for the
education and upbringing of the rational soul.

God has endowed the nature of the rational soul with the
characteristic of acquiring knowledge of everything
through questioning. Therefore, young children ask
questions about what appears in front of them or with
which they come into contact. Sometimes we do not
answer their questions considering them unnecessary, or
we are unable to answer them. Sometimes we prevent
them from asking about a certain thing. This is totally
harmful for them. Not in as much as we did not answer
one or two of their questions, but because the natural
urge for enquiry which they possess dies. The capacity
for search of realities and their analysis, with which they
are endowed, vanishes completely. This is why most
people do not ask about the realities even in the age of
intellect and awareness, and tend to accept most things
blindly.

The True God has confirmed this natural, productive

faculty of enquiry in children in the Qur’Ànic description
of a monotheist (muwwaÈid) like HaÐrat IbrÀhÄm, which
took place in his childhood. In this event, when he first
saw a star, he wondered about it and considered it God.
5
But when it disappeared and the moon rose, he called it
God. Then when the moon disappeared and the sun rose,
he said that it was his God, for, it was the greatest of
them. When the sun also disappeared, he said: I do not
love those that set (6:77-79).

From the above-mentioned examples, the need to search

for realities is evident. Now I would like to discuss a
problem, namely that of resurrection (qiyÀmat), which
although it is extremely intricate, is exceedingly
necessary to solve in view of the exigency of time, lest
the fatigue of the long wait for the resurrection and the
wonders of material science and atomic energy cause a
person of weak faith to turn away from or doubt his
religion and creed. Nor should he remain disenchanted by
science and frightened of atomic energy and bereft of
[the benefits] of material and worldly progress.

If the holy Qur'Àn is studied with reflection and from the

viewpoint of wisdom, it will be discovered that nothing
physical or spiritual is lacking in its detailed description.
Thus, the states of the resurrection are also undoubtedly
mentioned in detail in those names and examples of it in
the glorious Qur'Àn. One of these names is “as-sacah (the
Hour)”, which I am going to explain in this book.

6
 THE NAMES OF GOD ARE
THE BALANCES OF REALITIES

In the context of this chapter heading, I am giving a

principle in order to discover the realities. It is that the
attributive names of God are the fountainheads of the
sciences and recognitions (culÆm-u macÀrif), and the
verses (in which) these names (are mentioned) are their
detailed explanations. It is because of this that one or
more attributive names are mentioned in most of the
Qur'Ànic verses at their end or a little before the end. The
meaning of the verse depends upon this name or these
names. It follows that [in trying] to solve a question [in
the light of the Qur’Àn], if someone due only to his
intellectual weakness, finds a contradiction in the
multitude of its verses (which are the details of God’s
attributive names), he should have recourse to the
attributive name, so that his problem may be solved
precisely. For instance, if there are some polysemia
words (having more than one meaning) in the Qur'Ànic
verses, how can their meanings be decided upon? That is,
on what grounds can one of them be selected for action?
The solution to this question can be found in the very
names of God. For instance, since the decision of equity
and justice depends on the attributive name “ cadal
(Just)” of God, therefore we solve this question by the
name “Just” in this way. “Just” means a person who can
return to someone his usurped right, and contrary to this,
“unjust (ÎÀlim)” means a person who usurps the right of
someone. Thus, injustice and justice are applicable even
to the extent of an indivisible particle (99:7-8).

It follows from these logical propositions that in

accordance with the law of justice, Qur'Ànic words with

7
respect to meanings are still used in the same way as they
were used before the revelation of the Qur'Àn. God, the
Just, has not confined any polysemous Qur'Ànic word to a
single meaning. He is the most Just of judges. His speech
itself is wisdom (Èikmat), meaning a word or a deed,
which despite being one, has many purports and
meanings. The justice of God in these meanings is that
according to His command one meaning, as a technical
term, is acted upon immediately and the rest, in view of
the requirements of time and space, are kept linked to the
intellect and thinking in a lexical state and in the form of
ta'wÄl.

Each word of the Qur'an that has several meanings is

called polysemous. A sage speaks in polysemous words
when he wants to conceal wisdom in his speech.
Therefore, in addition to technical meanings, to know the
other meanings of Qur'Ànic words and to draw
conclusions of wisdom from them is called the “abundant
good”. As God, the Absolute Wise, says: “He gives
wisdom to whomsoever He wills, and whoever is given
wisdom, has been given the abundant good. But none
comprehends except the possessors of intellect” (2:269).
In short, wisdom is not something that someone can
acquire by choice, rather it is in God’s hand Who grants
it by His will. It is a gift in which abundant good is
hidden. God-given goodness is the realities and
recognitions (haqÀ'iq-u macÀrif), which are everlasting.
They are not any worldly wealth and bounty that are
perishable. No sensible man will deny that wisdom itself
is the intellect, as it is said “none comprehends except
those who possess the intellect”. That is, it is only the
possessor of the intellect who can comprehend. Here, the
question of comprehension or non-comprehension is
related to the Qur'Àn, which is comprehended only by the
one who is granted wisdom. It is wisdom through which

8
he becomes aware of the sciences and realities of the
Qur'Àn. Thus, it is wisdom or the intellect that is the key
to abundant goodness.

9
 RESURRECTION IS THE
WATCH OF GOD

I would now like to draw your attention to the word

“as-sÀcah”. It has many meanings. One is a watch or a
timepiece, namely the dial through which time becomes
known. Here we take it in this sense. For, among all the
examples of the resurrection, it is the one through which
the concept of resurrection can be taught easily. The
main reason to compare resurrection with a watch is that,
wherever in the Qur'Àn, God, the Knowing, the Wise, has
mentioned resurrection, He has done so mostly by the
name “yawm” (day) and “sÀcah” (hour). If, by the
example in which God, the Absolute Wise, (Whose
speech is extremely perfect in truth and justice), has
compared the resurrection with sÀcah (watch), we mean
that the event of the resurrection will come to an end in
only an hour, then it is impossible logically and
rationally. Further, this meaning will contradict the other
meanings of the resurrection, according to which it takes
place in the twinkling of an eye, one day, one thousand
years, or fifty thousand years. This will make our
problem more complicated, because it is impossible
rationally and on the basis of proofs.

We want to demonstrate its impossibility in the light of

arithmetic as follows:

lamÈu'l-baÊar thÀniyah sÀcah yawm

second minute hour day
1 2 3 4

There is only one principle for the correct solution of this

problem, which is that along the order of the numbers
10
one, two, three, four, which is the ordinal representation
of the example under discussion, you should walk with
your intellect in such a way that it should be exactly
according to the straight path. For instance:

4 3 2 1
This is the reverse path

4 3 2 1
This is the crooked path

4 3 2 1
This too, is a crooked path

4 3 2 1
This is the straight path

Thus, this is the correct order of the resurrection, and the

question, which cannot be solved according to the
straight path is wrong, for the straight path is the name of
this ideological balance, not of any material thing. From
this balance, it is evident that the resurrection continues
from the very beginning.

11
 PERPETUAL RESURRECTION

What I am going to explain now will show clearly that

the example of the resurrection really exists in the watch.
That is, just as there can be the division and aggregation
of time, such as the second, minute, hour, day, night,
week, month, year, decade, century, cycle and age
through the watch, similarly different resurrections take
place in different ages, which resemble the times of the
watch. There has been a need for the watch in every age.
Therefore, since the ancient times, different kinds of
clocks and watches have been invented in order to
estimate and know the quantity of time, such as: sundial,
sand-glass or hour-glass, water-clock, sidereal clock and
finally the present watch. Having mentioned the above
examples and proofs, I will explain the Divine watch’s
(as-sÀcah’s) resurrection (which is initial, final and
perpetual). It is extremely necessary to know about it.

The rapid pace with which time passes through the limit
of “now (al-Àn)” shows that there has never been a time
which has not elapsed second by second. Similarly, the
perpetual resurrection continues constantly, without any
interruption, with a speed faster than that of the twinkling
of an eye. This is evident from the following noble verse:
“To God belongs the unseen (ghayb i.e. things and souls)
of the heavens and the earth. And the matter of the Hour
(as-sÀcah) is not but as a twinkling of the eye, or nearer.
Surely God is powerful over everything” (16:77).

Explanation: The unseen or hidden things of the heavens

and the earth belong to God, both in physical and
spiritual forms. There is no doubt that both the worlds
belong to Him. However, it is necessary to know that all
the scientific and atomic inventions and discoveries of
12
the present era, which thirteen centuries ago were among
the hidden things of God, have today been unsparingly
granted to humankind by Him, the Self-sufficient. From
this, it follows that when God says about a thing that
“such and such a thing belongs to Me or is with Me”, it is
not a decisive proof that He, the Generous, will never
give it to human beings. Rather, according to the verse:
“Naught is there, but its treasures are with Us, and We
send it not down but according to the quantity of the
knowledge [of the people of the time]” (15:21), there is
nothing which, according to the capacity and
preparedness of the time, does not appear in the world.
The same is true of knowledge and recognition, which is
the most necessary and the highest of all things and is the
real blessing and spiritual bounty of God. Since
despondency from the mercy of God is blasphemy,
therefore, despondency about knowledge and recognition
is nothing but despondency from the mercy of God.
Further, how is it possible for God to bestow a coarse and
dense thing like the body with His extremely new favours
of the present inventions and discoveries and yet to
deprive a subtle and lofty thing like the soul of
knowledge and recognition and leave it helpless amidst
the confusions of present day problems? Therefore, it is
certain that as material things appear in this world
according to the preparedness of time, similarly it is also
possible to benefit from spiritual bounties (which are
knowledge and recognition) according to our capacity
and preparedness.

Now in the above-mentioned verse (16:77) in “mÀ

amru's-sÀcah (Not the matter of the Hour ...)” the particle
mÀ (not), by its being the sign of negation stands for the
initial and the final zero (cypher) of the watch of
resurrection. In a manufactured watch, each of its
seconds starts from a hypothetical zero and ends at it.
Similarly time, starting from [the hypothetical zero of]
13
the circumferential surface and passing through the
universal centre, ends back at the hypothetical zero of the
circumferential surface. In the same way the effects of
the perpetual resurrection starting from the surface of the
universal body (heavens and all heavenly bodies) and
touching the centre of the sun (universal centre) ends
back at the hypothetical zero of the same circumferential
surface. For, with respect to the limit of the body’s
non-existence, mÀ (not), lÀ (not) and zero, all have the
same meaning and this is the extreme limit of the
circumferential surface.

Amr or the perpetual resurrection is the name of that all-

embracing act of God (ficl-i qudrat) which continues in
the universal body with extreme rapidity. Just as the
second hand passes through the span of time with
extreme rapidity, thereby creating the range of times
from a minute to the year etc., and meanwhile continuing
in all these times, in exactly the same way, from the
perpetual resurrection (which is the shortest resurrection)
is created the greatest resurrection. If we suppose the
change of the events and conditions of the universe to be
the times of a watch and observe this in our imagination,
we will come to know that there are two kinds of events
with respect to time: Those which take place constantly
in the twinkling of an eye like [the fraction of] the
second, which we will call the perpetual resurrection; and
those which take place in different times like a minute,
hour, day, night, month, year etc., which are called the
temporary resurrection (hangÀmÄ qiyÀmat). This example
shows that resurrection is the collective name of the
physical and the spiritual, the particular and the universal
events.

14
THE UNIVERSAL SOUL'S PRACTICAL
POWER CAUSES RESURRECTION

The people of wisdom can ascertain the reality, both

from the sayings of the sages of religion and from
rational proofs, that the outer surface of the universal
body or the supreme sphere, which is variously called the
universal circumference, absolute surface, universal
surface, the beginning and end of the body, etc., is
spherical. Beyond this circumferential surface there is no
body, nor is it correct to apply the term “outer” to the
state beyond it. For the term “outer”, or terms like it are
used for space, whereas there is no space beyond the
universal surface. However, if spatial words are used for
this boundary of the non-spatial world, it is because of
the need to teach.

The spherical universal surface is surrounded by the

luminous force of the Universal Soul, whose spiritual and
luminous pressure is continuously cast on the centre of
the universe (the sun), due to which matter dissolves and
incessant explosions and light are continuously created in
it. This light, which in reality is dissolved matter,
constantly spreads to the corners of the universe in all
directions, just as when someone throws a stone in the
midst of a pool, a powerful ripple starts from there,
which pushes the surrounding still water. Ripples start
from there in circles, touch the shores of the pool and
become extinct.

Any reality can be explained by using examples in

contemporary terms. Therefore, let us compare the sun
with a gigantic ball of atomic flame, whose fuel is the
surrounding matter. Due to the universal pressure (which
is because of the Universal Soul’s enveloping grip) this
15
surrounding matter constantly falls into this flame (i.e.
the sun) where it dissolves in the form of heat and light
and spreads in the entire universe. One of the proofs of
the atomic explosions and tremendous ebullience in the
sun is that sometimes some spots appear on its surface.
These spots, in fact, are the electromagnetic waves of the
sun that constantly rise from its centre for a long time.
Thus, this action of the sun is the manifestation of the
Universal Soul’s power, whose centre is the
circumference of the universe.

The concept of this self-subsistent substance, or the

Universal Soul, (which controls and surrounds the
circumferential surface) is not comparable with a body or
matter, rather it surrounds the surface (muÈaÌ) of the
universal body due to its intrinsic effect (jawhari athar)
and spiritual act. Similarly, the pearl of the Universal
Intellect encompasses the Universal Soul, with respect to
its nobility and effect. As according to the testimony of
the speech of God: “His kursÄ (Pedestal) has comprised
the heavens and the earth” (2:255), it is accepted that the
c
arsh (Divine Throne) is upon the kursÄ. This is the proof
of the fact that the Universal Soul surrounds the surface
of the universe, which no Muslim sage can reject.
Another proof of this, according to the testimony of the
Word of God, is: “Our Lord! You comprehend
everything (whole universe) in mercy (Universal Soul)
and knowledge (Universal Intellect).” (40:7). Thus, it is
evident that the Universal Soul surrounds the universal
surface of the (universal) body and the Universal Intellect
surrounds the Universal Soul, as God says: “And God
surrounds everything” (4:126). That is, God, the Exalted,
through His act of power, which is the Universal Soul,
surrounds the entire universe.

After this fundamental reality and principal recognition,

what is left to know is that it is the Universal Soul that is
16
the resurrection and God’s act of power. It permeates and
affects the entire universe and all its particles, from its
circumferential surface to its centre. The receptivity of its
effects depends on the natural and spiritual subtlety and
density of everything and also on position, quantity, time
and space. Thus, resurrection is the name of the incessant
effects of the Universal Soul on the universe and their
spiritual and physical events.

17
 RESURRECTION ACTUALLY EXISTS
IN THE HEAVENS AND THE EARTH
OF THE UNIVERSE

The preceding realities can be further confirmed and

substantiated by the following Qur'Ànic verse: “They ask
you about the resurrection when it will happen. Say: The
knowledge of it is with my Lord only (which will be
granted after obtaining His proximity). None but He shall
reveal it at its proper time. Heavy is it in the heavens and
the earth; it will not come on you but suddenly” (7:187).
The teaching of the holy Qur'Àn, that the resurrection is
heavy in the heavens and the earth, is a sound proof of
the reality that it exists in the universe with its act and
effect and that no particle in the heavens and the earth is
devoid of its act and effect. For, the heavens and the earth
or the highness and the lowness are two names of the
physical world that can be conceived (only) with respect
to the place and its occupant.

For instance, if some people leave the earth and settle on

the moon and some remain on the earth, then definitely
for those on the moon the earth and for those on the earth
the moon will appear on the zenith. In this case the
temporary directional concept of the inhabitants of the
moon, according to which they used to consider the earth
to be below and the moon to be above, will change. As a
result of these conclusions, one has to necessarily accept
that the determination of the six directions, namely,
above, below, front, behind, left and right, is only with
respect to the human and animal body. Words that
signify direction are used by man with respect to himself,
or any other person or an animal. For instance, if
someone says: “the right branch of a tree”, this phrase
18
cannot correctly be applied to any branch, until he
juxtaposes his own or someone else's body to it. It
follows from this, that a thing that does not have a head,
feet, chest, back, right and left hands, has no direction.
Thus it is relative to the centre and the boundary that the
heavenly bodies and spheres can be called inner or outer,
otherwise in themselves, they have no [absolute]
direction.

Just as man's directional concept about all the planets

partially changes after going to the moon, similarly after
thinking about the direction of the Universal Body, i.e.
the universe, his concept of direction about the whole
universe changes completely, irrespective of the planets.
In short, the parts of the universe, namely the planets and
other bodies, due to their being separate at a distance
from each other with respect to man, are subject to
directions. However, since the universe is connected to
its parts within its limited space it is not subject to
directions for beyond it there is no space, time etc.

From the preceding clear, universal proofs, it can be

understood that no planet can be called earth or heaven in
an absolute sense. Rather these are its relative names, as
it has become clear from the example of the moon and
the earth.

Now let us explain some points about the word “thiql”

(heaviness, gravity) and the particle “fÄ” (in, within,
midst). In the terminology of the naturalist philosophers,
“thiql” or “gravity” means that gravitational force of a
planet by which it pulls its own particles or any other
thing to itself, from its fixed radius of attraction. If we
investigate this gravity, we will ultimately arrive at a
point which is in the very centre of the earth or any other
planet, upon which the weight of the planet falls from all
its (literally six) directions.
19
But on what grounds can one say that in this indivisible
particle, all that power that keeps a gigantic planet linked
with itself is a physical, non-spiritual power? The fact is
that just as the sun, due to its being in the centre of the
universe, accepts many luminous rays of the Universal
Soul from the circumferential surface, every planet at its
very centre accepts some of the rays of the Universal
Soul according to its nature and size, due to which a
powerful light is created in its midst.

Gravity, in reality, is the name of this luminous power as

is evident from the particle “fÄ”, the translation of which
is “within”, “in”, “midst” etc. Thus if God says “in the
earth”, by this is meant the centre. Therefore, according
to the law of justice, “fÄ” in reality is the very centre
itself. Thus the power, which is heavy in the heavens and
the earth, is the power of the resurrection (of the
Universal Soul). It is this power that causes the planets to
move and prevents them from scattering in space (faÐÀ-yi
basÄÌ). It is also this same power that holds the spheres
together.

20
 THE DEATH OF EVERY INDIVIDUAL
IS HIS RESURRECTION

The holy Prophet, may God bless him and his progeny,
has said: “He who dies, his resurrection takes place”. It
affirms the fact that just as death is always present,
resurrection, too, always continues in the universe. Death
is of two kinds: involuntary and voluntary. Involuntary
death [which takes place by force] is the separation of the
body and the soul and voluntary death is the name of the
process of liberation of an “cÀrif” (one who has
recognised God) from bestial attributes through the
purification of the soul, as the Prophet has said: “Die
(with respect to the carnal soul) before you die
(physically)”. Thus, voluntary death means the
eradication of all those carnal desires that hinder the
rational soul’s spiritual elevation. In other words, to
annihilate the carnal soul through the power of worship
and spiritual exercise is the carnal soul’s death and
spiritual resurrection. Thus, whether physical or spiritual,
resurrection depends on death, and death is either the
separation of two things or the annihilation of one thing.
In any case, this shows that resurrection is inevitable on
[the completion of] an act or an event, whether it is big or
small. Further, if it is true that resurrection is for the sake
of retribution, then it is necessary to receive partial
retribution in this world as well. In reality this is what
happens.

However, this does not mean that there is not a great

resurrection in the world. Resurrection will definitely
come, and it occurs now too. For instance, just as one's
death is his resurrection, similarly the destruction of a
family is its resurrection, the ruin of a village is its
resurrection, the fall of a government is its resurrection, a
21
hurricane, a flood, an earthquake, a storm and other such
natural or man-made destructive events are resurrections.
On the other side, things such as knowledge, art, science
and the atom, which bring great changes in the world, are
also resurrections. For, all these things are under the
influence of resurrection. Since resurrection is inevitable
at the annihilation of a thing and these things annihilate
the previous ones, the moment a thing becomes
annihilated or transformed its resurrection takes place in
the twinkling of an eye.

In conclusion, let us mention some kinds of resurrection:

(1) Perpetual resurrection: This always continues in the

world from the beginning.
(2) Temporary resurrection: This is the name of events
that take place in a short time.
(3) Personal voluntary resurrection: This is the name of
the purification of the soul.
(4) Personal involuntary resurrection: This is the
physical death of every individual.
(5) Collective resurrection: This is [the name of] the
change in a village, city, country or government.
(6) Cosmic resurrection: This is also going to come in
some form.

In addition to these there are other great resurrections,

such as a planet leaving its axis and going to the border
of the universe, or a planet entering it from its border, or
a planet falling into the sun and being consumed, or the
creation of a planet from the sun, or the dissolving of the
entire universe into prime matter and its re-creation, etc.

22
ALTERNATION OF CONTRARIES AND
THE INFINITE CIRCLE

The speech of God, the Exalted (i.e. the Qur’Àn), which

is based on wisdom, is the fountainhead of truth and
justice, the treasure of knowledge and wisdom and the
unbounded ocean of sempiternal mercy. This speech is
such that even its shortest verse is like a voluminous
book, which abounds with the secrets of sciences from
end to end. For instance: “And everything revolves in an
orbit” (36:40). Another example is: “And it is He Who
created the night and the day, and the sun and the moon.
Each of these revolves in an orbit” (21:33). No wise
person will be able to deny the universal judgement that
every whole with its parts revolves like an ever-moving
pair of compasses. From the above-mentioned two
verses, it is evident that even the sun, which is stationary,
is also in a boiling movement within its spherical
boundary of magnitude.

Further, in addition to the moon, the planets and the

earth, every whole and part moves in its respective orbit,
and nothing is exempt from this universal unchangeable
law. That is, there is no existing thing that does not
revolve in the orbit of movement or state. By the orbit of
state is meant the consecutive alternation of two opposite
states, one after the other, such as day and night, which
creates the circle and which in turn is a proof that they,
too, are cyclical. Thus, it is evident that everything that
revolves in an orbit, is cyclical. Thus, the universe, the
earth, the sun, the moon, the planets, the day, the night,
the month, the year, heat, cold and everything is cyclical.
From the drops of rain to the seeds of trees and crops and
the eggs of birds, everything is cyclical. From the oceans
are created clouds and from the clouds, rain; from the
23
rain is created water, which again joins with the oceans.
Similarly, there are many things that grow from the earth
then join with it after being annihilated. This shows that
even the mutually united form of survival and
annihilation is circular in form.

It is worth noting that wherever the word “kull (whole,

entire, all, everyone)” is mentioned in the holy Qur'Àn it
is applicable to the entire universe, unless it is specified
otherwise. With such universal rules, one or more
examples are also given, as behind the veil of the
above-mentioned verse it is said to humankind in a
wisdom-filled way that a circle is the example of two
bows (semi-circles=qawsayn), of which one appears
immediately and the other is related to thinking and
reflection. The holy Prophet MuÈammad had seen them
at the distance of two bows or nearer still (53:9). That is,
he had seen the two worlds in God and God in the two
worlds.

Physically a human being cannot see many dense things

at a glance, whereas he can simultaneously see the
exterior and interior of a globe of transparent crystal.
Similarly, he sometimes conceives only of one half circle
of the universals, just as living on one half circle of the
earth, the other remains concealed from his sight.
Similarly the half circles of the heaven, the sun, the
moon, and the stars further from him remain invisible to
his sight. It follows from this that even in partial things
their exterior and interior cannot be seen at the same
time.

God, the Omniscient, the Wise, has created contraries

from one another, such as the night from the day and the
day from the night. There are many such similitudes
upon which He has openly and in allusions commanded
[people] to reflect. In this case, if we do not derive
24
benefit from reflecting upon these wisdom-filled verses
and similitudes with deep thinking and subtle reasoning,
it will not only be a rejection of His holy Command, but
also a grave ingratitude. For, by it we reject an
unexpected bounty such as reflection and wisdom.

I would once again like to explain this reality with

greater clarity in the light of the wise Qur'Àn. God says:
“And if your Lord had willed, He verily would have
made humankind one nation (ummah), (but He did not
will and therefore) they will always continue to differ,
save those on whom your Lord has mercy” (11:118-119).
This statement of God, the Knowing, the Aware, that “If
your Lord had willed, He verily would have made
humankind one nation” warns us to think about the
power of the Divine will. It is as if He says: “It is not
impossible for Me to make all the people of the world
follow one path, but there is a wisdom hidden in this
difference, in which is hidden the well-being of all
people”.

It follows from this Divine teaching that whatever is in

the domain of possibilities will definitely take place in
due time by [the act of] His hand. For it is certain that the
Divine will is never devoid of human well-being and
mercy. There is neither injustice towards someone nor is
there competition in Divine mercy. On the contrary, His
mercy, in which lies progress through the spiritual stages,
is according to the capacity and preparedness of
everything. Further, the question of competition and
injustice does not arise at all in spiritual progress. If such
is the case, it is possible that just as during the ages of the
darkness of ignorance men had considered one another
demons, sooner or later in the light of knowledge they
will consider one another angels. Man, due to the
superiority of his honour, might have observed such
examples [in nature] that sometimes two animals of the
25
same species come scowling from opposite sides ready to
fight, but when they come very close to each other they
are startled by realising their homogeneity, and then
instead of kicking and biting each other they begin to
show love for each other.

Therefore, a great wisdom is hidden in the depth of the

above-mentioned verse: “They will always continue to
differ save those on whom your Lord has mercy”. The
difference is necessary both in a religious and a worldly
sense, for without difference and contrariety nothing can
come into existence. Thus, the holy Prophet says:
“Things are recognised through their opposites”. For
instance, white is recognised through black and vice
versa. It is because of this that one cannot write on a
blackboard with black ink, or on white paper with white
ink, only with a different or opposite colour.
Alternatively, difference and contrariety is created on the
surface of the board and paper by engraving or
embossing. Similarly, religious and worldly difference is
self-evident from the national and political conditions of
the present day. The only thing we have to examine is
what is meant by the part of the verse “They will always
continue to differ”.

It has been established in the above that together with

open difference, unity is also possible logically. The
solution of the problem is such that since the word
“always” is linked on one side to difference, unity is
always inevitable. Since it is not possible for all the
people of the world to unite in their word and deed as one
person, it is also not possible for them to always differ
among themselves.

As a result, it is a proof of prudence to accept that in the

world, like day and night, there are two great cycles that
continue perpetually. Continuity is not only applicable to
26
difference [but also to unity]. This is like someone
saying: “The night will always remain in the world”. By
this we understand that there is no doubt that night will
always remain in the world, but at the same time, the day
will also inevitably remain in the world forever. The
purpose of the one who says this is that he wants to
mention only the night, irrespective of the day. Thus the
meaning of the part of the verse “Save those on whom
your Lord has mercy” is that in mentioning this
difference, He also reveals that there is the possibility of
granting a distinctive and specific gift of His mercy to
some human beings. Those who are granted this gift of
unity are those good human beings, who despite all these
aspects of difference, struggle for good deeds with their
open-mindedness, magnanimity and sympathy for
humankind without any prejudice, and who hold the
concept of the unity of being (waÈdatu’l-wujÆd) and who
bear good thoughts and feelings for everyone. Such
people do not consider Divine power to be constrained,
His mercy limited or His will confined. They believe that
the drop of the soul will sooner or later return to the
universal ocean of mercy from where it has originated.

The second portion of the verse (11:118) shows that

people are created with this difference so that, through
this apparent and temporary opposing point of view, the
nations and individuals of different religions, countries,
cities and towns may create in themselves zeal and
enthusiasm with which, shedding laziness and
carelessness, they will constantly strive and struggle in
this field of competition and action.

After being questioned about the errors, forgetfulness and

false steps which human beings take in the limited scope
of the partial powers given to them, it has been decreed
and determined by God that all of them, as an
expediency, will go down to hell. As He says: “Not one
27
of you there is, but he shall go down to it; that for your
Lord is a thing decreed, determined” (19:71). It is evident
from this that all have to go to hell once as a necessity
and expediency. Then they will come out of it, one after
the other, according to their good or bad deeds. That is,
when God addressing all of humankind, good or bad,
without the discrimination of deeds, says that it has been
decreed and determined that they have to go down to
hell, then it is certain that they have to come out of it too.
For, when it is not possible for those who have
committed venial sins to remain in hell after having
minor punishment, then (by the same principle) it is also
not possible for those who have committed mortal sins to
remain there after having had severe punishment.

In this connection, it may facilitate the understanding of

the above explanation if it is mentioned that among the
attributive names of God which are specifically related to
the primordial and final survival of man, there is not a
single name which implies that the knowledge, mercy,
power, will or other attributes of God are limited. If
God's knowledge is perfect and infinite, His mercy is
ever-pervading and abounding, His power is untiring and
perfect and His will is well-wishing of things that come
into existence, then if some forms of the Divine act
appear to us to be imperfect, it is due to a defect in our
conceptual mirror, in forming which we have employed
some wrong principles of knowledge. Those wrong
principles were attained due to our superficial
observation, which can be compared to the observation of
a child who sees the pigment of cinnabar at the back of a
mirror, but cannot comprehend its wisdom. But when he
reaches the age of intellectual awareness, he can be
taught the wisdom that things, with respect to the
receptivity of the effect, are divided into four categories:

28
(1) Those that accept the effect as the soil of a desert
absorbs the water of rain, which is the effect of a
cloud.

(2) Those that are not an obstruction for the effect of a

thing, as the air is not an obstruction for the light of
the sun.

(3) Those that do not absorb any effect, as solid stone

does not absorb water.

(4) Those that reflect the effect of a thing, as a

mountain reflects sound.

Now, as far as the wisdom in the pigment of cinnabar at

the back of the mirror is concerned, since clear,
transparent glass cannot be an obstruction to light and
sight, and it does not have a characteristic which opposes
light, it was necessary to create a characteristic on one
side of it which may reflect light, so that sight and light
may together be reflected from its surface enabling the
viewer to see himself. Thus, the reflection of his face,
which the viewer sees in the mirror, is not in reality in the
mirror, it is rather the characteristic of the mirror to
reflect back the viewer’s face.

29
 A WISDOM–FILLED EXAMPLE IN
A PAIR OF COMPASSES

According to Divine command (6:80; 7:89; 40:7; 65:12),

we are sure that everything is contained in knowledge
and knowledge embraces everything. Knowledge, with
respect to vastness, is an unfathomable ocean in which
the entire universe is immersed, and with respect to
reaching everything, it is rainfall that excludes nothing.
For, if the universe as a whole rests within the
surrounding knowledge, then partially (also) everything
subsists on knowledge. Thus, knowledge exists in the
creation, nature, effect and act of everything. It is the
name of knowing the original state of every thing.
Among (partial) things, certain examples and their act of
compound characteristics also show the examples of the
universals, such as a pair of compasses.

A pair of compasses, in the unity and conjunction of its

parts, is one. Without its pencil it cannot accomplish the
task for which it is made. The pencil can be attached or
detached, so that it may be sharpened. A complete pair of
compasses has two opposite dots on its two points: one of
them is erasable (farsÀ) and the other is non-erasable
(nÀ-farsÀ). They can be closer to and remote from each
other, and it is not unnecessary and devoid of wisdom to
end their duality and become one due to extreme
closeness. Since their unity is established in the pair of
compasses, therefore they can be called one as well as
two. When two came into existence from one, plurality
became possible. The thing that has more characteristics
is more profitable and useful, and greater wisdom is
hidden in it than the one with fewer characteristics. For
instance, a pair of compasses has the following
characteristics:
30
0 conjunction - disjunction
1 expansion - contraction
2 interruption - regularity
3 rest - motion
4 rigidity - flexibility
5 writing - drawing
6 unity - division
7 corresponding - opposing
8 final cause - complete cause

Thus, in total, there are eighteen characteristics in a pair

of compasses, no more, no less. Other than these, if any
other characteristic is conceived, that would be another
name of one of them.

The completion of the circle with the combination of the

sixteen characteristics of the compasses (that is, from 0 to
7) is their final cause, and the completion of that work for
which the circle is made, is the complete cause. Thus
these two things are together with, and separate from it.
Together in the sense that, from these sixteen
characteristics the circle becomes complete, and through
the circle the work for which it is made; and separate in
the sense that, now there is no need of these
characteristics, which were necessary to make the circle.
Thus, the final cause and complete cause are together in
one sense, and separate in another. They are together in
the sense that without the circle the work for which it was
intended cannot be complete. Separate in the sense that,
after completing the work, there is no need of the circle.
Now those sixteen opposite characteristics of the pair of
compasses became eight pairs. Final cause and complete

cause are not opposite to each other, therefore they

cannot be a pair. After the eight pairs, final cause became
31
super-added (zÀ'id) and the complete cause became
perfect. Thus, the numbers are eight pairs, nine super-
added and ten perfect. They will be further explained in
another chapter.

32
 EVERYTHING IS CONSTITUTED
OF PARTICLES

The bodies of minerals, vegetables, animals and

humankind are compendia of particles or dots. These
particles come from other bodies, such as the earth,
water, air and ether (the source of heat). Just as stone,
namely mountain, is made from soil by the congealment
of particles one by one, similarly, vegetables are initially
like a single dot in a seed or in a stone; and those
vegetables which do not have seeds, are nothing but a dot
in the shoot of a branch which, when a cutting of it is
planted in the soil, gradually becomes a tree. A cutting
that has enough moisture and the capacity to grow a root
initially does not absorb anything for some days. Then
the vegetative soul, through the moderation of the season,
together with the remaining vegetative soul of the cutting
starts to grow. Tender shoots and roots sprout from it and
the cutting, very slowly and gradually grows dot by dot
and eventually becomes a huge tree.

Similarly, the bodies of animals and humankind are

initially nothing but a dot and the speed of their growth
and the limit of their minuteness are such that they
cannot be seen by the naked eye. It is evident from the
states of these things that the particle or the dot is not
only the foundation of the body, but also of letters and
numbers. If you grind gravel and observe it carefully, you
will see small particles of soil. This shows that stone is
made of soil, for the last state of annihilation of a thing is
the initial state of its first survival (baqÀ’). The same is
the case with vegetables. If we place wet wood on a
burning fire, it does not catch fire, for it is mixed with
water and water is the opposite of fire. However, if the
fire is more powerful than its opposite, then first it will
33
eliminate the water together with the opposite gases and
air in the form of smoke. What remains has combustible
characteristics and catches fire and is consumed. Now
after the extinction of the fire, what is left is the earth,
which the ordinary fire cannot burn. Similarly, the bodies
of animals and humankind also, after being dissolved,
rotted and dried are transformed into particles of earth.
Thus, it becomes evident that bodies are compendia of
particles.

34
 DOT IS HIDDEN IN THE ALIF AND
ZERO (CYPHER) PRECEDES ONE

When a writer starts to write something with the nib of

his pen, the first thing that comes into existence on the
paper is a dot. Thus, although apparently the alif has no
relationship with the dot, its foundation and constitution
is based on it. For instance, while writing the alif, the
moment the nib of the pen touches the surface of the
paper, a dot instantly comes into existence. Thereafter,
the movement of the pen brings into existence a string of
dots. Letters are formed by bending and curving them.
This is true of all writing and painting. As for how the
zero precedes one in the order of numbers, we furnish
some proofs in the following:

First proof: If we draw a circle on paper, place a zero on

it somewhere, considering it the starting point and then
divide the circle into ten equal parts from the right, then
we have to write the number ten on [the other side of] the
initial zero, and in order to do so it is enough to write the
number one only, since the zero already exists. This
shows that the zero precedes the number one. Similarly,
if we pass the zero and write one by the side of the
following number (i.e. one), it will become eleven, and in
this way there will be no mistake in the 10
order of numbers. Thus it is a correct 9 1
principle to say that the zero precedes 8 2
one. For if we place ordinal things in
their respective order on a circle, 7 3
then the last will be found at the back 6 4
of the first. For instance, if we place the 5

35
Arabic alphabet respectively on a circle, then the letter
“yÀ” will be at the back of “alif”. This shows the alphabet
begins with the alif and ends with yÀ.

Second proof: Zero means “nothing” or “non-existent”.

The number one means “something” or “existent”.
Therefore the non-existent should precede the existent.

Third proof: Contrary to the above-mentioned example

in which the zero is conceived to be the starting point, if
we start the numbers with one, which measurable thing
would it denote? When we write two after it and look
carefully (we will come to know that) the difference
between one and two will only be one, which belongs
neither to one nor to two. It does not belong to one
because every consecutive number shows the quantity (of
the numbers) preceding it. Nor does it belong to two
because the difference is one and the number is two.
Thus it is wrong not to start with the zero.

Fourth proof: The need of the zero to precede one is felt

when the distance of a thing that does not have edges has
to be shown in numbers. For, if it has edges the initial
edge is considered as the zero.

Fifth proof: The order of the numbers, which is in the

units, is also in the tens. If a zero is added in the
beginning to make the tens, then the zero has to be in the
beginning of the units as well.

From the above-mentioned proofs it is established that in

the order of numbers zero comes first, even though
sometimes it is not actually written.

36
 DEAD ATOM AND LIVING ATOM

“Allah is the light of the heavens and the earth”. The

heaven and the earth or the highness and the lowness are
the two names of the entire universe. Spiritual highness
and lowness are also mentioned in these two names. Both
in the spiritual and the physical forms, the limit man
reaches is his earth and the limit he has not yet reached is
his heaven.

Physical light is related to physical eyes. It helps one to

see the state of external things, whereas Divine light is
related to the eye of the heart (i.e. insight), which helps
one to see the internal and external states of everything.
Just as without the external light one cannot go to an
unknown city, without internal light no inventor can
achieve the goal of discovery and invention. In order to
traverse physical distance man first of all walks with his
two feet, while on the path of mental progress he walks
with the feet of reflection. If this is done in the context of
Divine light, it starts to walk with the pace of question
and answer, by which the scientist can reach the stage of
invention. However, there is a danger for the inventor in
that whatever he has achieved through the help of Divine
light, he may consider the fruit and result of his own
knowledge. Thus some people deny the existence of God.
However, since God is the best of contrivers
(khayru'l-mÀkirÄn), He does not withhold His spiritual
light. Had God withheld knowledge and light due to this
reason, it would have been a source of mercy for the
inventor. Since, if the inventor's mind had stopped
working due to the denial of God’s existence, it would
have been an indication to him implying: “O man! It was
My light through which you used to see the invisible
things, but since you denied My existence, therefore I
37
have left you in darkness”. On realising this, he would
have been alarmed and would have stepped forward in
spiritual progress and would have, in addition to physical
progress, excelled in it even over those who have devoted
their entire life to His worship (cibÀdat).

One of the reasons for this wisdom-filled Divine

contrivance can also be that, man may attain whatever he
desires. That is, he who seeks this world may attain this
world, and he who desires the next world may attain that
world, and he who seeks both of them may attain both in
moderation.

The purpose of the revelation of the Qur'Àn is religious

and worldly guidance and teaching. There is an answer
for every question in true teaching. Thus, if the holy
Prophet was asked by someone: “Through which light
can the darkness of ignorance be removed and the secrets
of the heavens and the earth seen?” he would have
certainly answered: “It is Allah Who is the light of the
heavens and the earth [through which the secrets of the
heavens and the earth can be seen].” This, in fact, is the
answer to this question.

One important aspect of the reality of light is that it and

the sight of the eyes work together, just as both the eyes
work together. Thus “the seeing” of the inner eye and
“the seeing” of the light of God have the same meaning.
God says: “We will soon show them Our signs in the
horizons (i.e. the external world) and in their souls until it
will be manifest unto them that He is True” (41:53).

God, the Exalted, stated at the time of the holy Prophet

that He would show His signs in this world in the future.
Those signs are the ones that appear in the form of
inventions in this scientific and atomic cycle. Then it is
alluded in the wisdom of the order of the words that, after
38
this He will show His signs in their souls until the truth
of God will manifest to them. Here it is clear that, so long
as the dead atom is under the control of the scientists in
this world, they will consider it the fruit of their wisdom
and this will be the life-less atom. Then naturally or as a
result of their analysis of this dead atom when they will
reach the living atom (luminous creatures), then all at
once or gradually it will permeate human beings in the
form of spirit. First of all, this will affect the ears of the
human beings, whereby after some minor pain those veils
in the ears that are between the body and the soul, will be
removed. That will be the soul, and on the whole the
spiritual power of Islam, an ethical force by which true
peace can be established in the world and which can be
the source of prosperity and true comfort for humankind.

Another proof is that a thing that indicates and ascertains

an existent’s existence is called a sign. For instance, if a
human voice comes from a building, which is a sign of a
human being’s existence, it would be understood that
there is a human being inside the house. Thus, the
above-mentioned verse first of all predicts about that
stratum of scientists who are not convinced about or who
do not believe at all in the existence of God. For the
promise of God in “He will show them” shows that those
people are far removed from being addressed by the
Qur'Àn, and the promise is related to a time in the future
after the holy Prophet. Thus the wonders of science and
the marvels of the atom that have appeared as His signs
in this age are by the will of God, the Omnipotent. The
first and foremost among those who see them are those
scientists who, despite seeing them, are not grateful to
God, Who has granted them this power.

39
 THE ATOMIC CYCLE IS LINKED
WITH THE SPIRITUAL CYCLE

Although there is unity on one side, on the other there is

gradation in the system of the universe. By unity is meant
the united state of the universe and by gradation, its
separate forms. Here we need to discuss gradation only.
According to Divine will, the gradation of the body starts
at the level of its density, and at the end of its subtlety it
meets the soul. The example of this gradation is found in
the creation of humankind. In the process of this creation,
plants grow from the subtlety of the soil, from their
subtlety (which are food for animals) are created the
bodies of animals, from the subtlety of their meat and
milk etc., is created blood in the human body, from the
subtlety of blood is created the vegetative soul, from the
subtlety of the vegetative soul is created the animal soul,
from the dissolution of the animal soul is created the
human soul and from the human soul is created the
substance of intellect. It is the intellect that can meet the
Divine light.

Similarly, there is gradation [or order in the unfolding] of

events, inventions, discoveries, sciences and arts etc., and
the exigencies of time controlled by the Divine will. That
is, if someone accepts that the human status, as a whole,
necessitates gradation in the Divine will, he understands
that whatever wonders and marvels appear in this world,
appear by the command of God. If there is the gradation
of everything, there should also be the gradation of
events, discoveries and inventions. It is evident from
history that human beings also reached this stage by
inventing things in a gradational order. However, the
body is not infinite. That is, subsequent to the fission of
the atom and the utilisation of its energy for numerous
40
benefits, nothing is left to split and gain any other power.
Rather, subsequent to fission, the atom is called soul and
thenceforth begins the spiritual cycle. There can be many
names of the spiritual cycle, according to the technical
terms of every group and every stratum, but the reality is
one and the same. A few initial events of this cycle are
related to the five external senses. Therefore it is
necessary for everyone to keep them pure from the very
beginning.

41
 A LESSON FROM THE
BOOK OF NATURE

If a wise thinker wants to know about the stages of the

survival of his soul and body and their initial contact, he
should first reflect upon those things out of which the
initial dot of his body is created. The holy Qur'Àn teaches
us to reflect on human creation. For, it is not only the
hypothetical limit with respect to the access of the partial
intellect, but there is also an unforgettable lesson in those
low conditions through which his life has passed and
those base things from which the creation of his body has
begun.

The world that we inhabit (the earth) is the most base, the
darkest and the densest of the four elements. When it
becomes still lower and more humble it takes the form of
slime or mud. Since the lowest state of the earth is linked
with the initial (stage of) life, therefore the luminous rays
of the mercies of the Benevolent and Matchless God,
through the heavenly bodies, started to pour a most
gentle rain of nature on it, whereby it (slime) turns into
leaven. This leaven possesses qualities of smoothness,
fineness, taste, chemical power, mixture of dissolved
fertiliser and fineness of [elemental] natures, and
transforms into a smooth, fine, tasteful nourishment for
plants. By reflecting on the state of this transformed [and
dissolved] earth it will surely become evident that there is
life, even in its earthly particles, about which God says:
“And there is not a thing but purifies His praise, but you
do not understand their purifying” (17:44).

If we examine the mineral kingdom, we will see such

scenarios of life cultivated by God, that they will compel
us to believe that there is the effect of soul in everything,
42
which manifests everywhere in various forms. It is called
the supreme and universal soul, and it is this soul, which
as the ocean of mercy, has immersed the entire universe
in its unfathomable depth. Its hidden radiation comes
from the azure ceiling (i.e. the heaven). It is the hand of
God which can reach everywhere and can dispense the
way it wants to (5:64). The mercy of the worlds
(raÈmat-i cÀlamÄn) and the MuÈammadan Light (nÆr-i
MuÈammadÄ) are the names of this supreme soul.

This real light is not only the source of material light, but
is also the world-illumining sun of the spiritual and
intellectual light. [This is the sun that illumines all the
three worlds, i.e. the physical, the spiritual and the
intellectual]. The real and true light is ever-living from
eternity and has the power of granting life. This is the
light that has illumined the heavens and the earth (24:35),
not only externally, but it has also illumined the inner
darknesses of everything. Another name of this lamp of
guidance of the path of survival and the guide of the path
of life, is the light of the heavens and the earth. If when
we hear the name of God’s light, we instantly conceive of
the light of the sun or of any other material light, it is due
to the weakness and inaccessibility of our intellect and
due to its being confined and imprisoned in the circle
(snare) of the body. Alas, it is deplorable for our intellect
that we never took the trouble to consider what the
function of real light is! If we had understood that light
means that (power) which shows all hidden things, and
contrary to this, darkness is that power which conceals
them, we would not have denied the fact above in which
God Himself says that He is the light of the heavens and
the earth and of everything. In such a case there cannot
be a single particle in whose existence His incorporeal,
luminous and substantial (essential) power does not
work. Thus, the thing in which this power exists,

43
necessarily does so for the sake of its progress on the
path of life, which is possible only under a fixed system.

In the mineral world apparently nothing can be called

more lifeless than a stone. In the beginning it was a part
of the mountain from which it fell and came rolling
down. There are splendid exotic wonders and sceneries
of Divine power in the exterior and interior of mountains,
because they are magnificent patterns of the artistry of
God’s hand. If you look at their exterior surface you will
see variegated pieces and varied edges, which will show
that the blending of their matter is not like that of
vegetables and animals. The leaven of the nourishment of
vegetables is well blended first externally and then in
their own constitution. Unlike the human constitution, in
which man first kneads food, then blends its parts by
chewing it in the mouth, then it passes through the
stomach and liver, etc. and loses its original colour and
adopts the colour of the human body, the structures and
colours of the mountain are different. This position of the
mountain shows that it has grown from the compressed
soil underneath it, and the leaven of its matter was not
well kneaded and blended. The growing of the mountain
that is considered lifeless from the earth is a splendid
miracle of Divine power. It does not have roots as a tree
has. Had it roots like plants, it would have the same
colour entirely. For the roots of plants, through their
faculty of attraction absorb the nourishment, which is
kneaded once, then through further chemical dissolution,
they blend it with their colour, due to which they have
their specific colour. But in the case of a mountain its
matter, which in fact, is the layers of soil, is mixed up
without being kneaded and blended, in which there is
God’s hand, just as mentioned earlier that there is soul in
everything.

44
The naturalist philosophers say that the mountain has
grown from the earth under the ocean when the ocean
receded. The reason they give is that due to the pressure
of the ocean the earth changed and became hard, which
caused the mountain to grow from it. However, the
pressure of the ocean on the earth beneath must have
been at its centre, not on any other part.

45
 MAN REVIVED DEAD HUMAN BEING
AND CREATED AN
ARTIFICIAL HUMAN BEING

Divine power manifests from man in the form of

knowledge and wisdom. Therefore, a wise religious
person should not be astonished at the inventions and
discoveries of this advanced scientific and atomic age.
Nor should he harbour any doubt in his heart about the
Divine law or consider that such and such work belongs
to God only, which none other than He can do, for
instance, reviving a dead human being or creating a
human being, etc. It is possible that as a result of the
effects of the thoughts which are created in the simple-
minded, religious people when hearing about such
astonishing events that they might feel a kind of
weakness within themselves or their nation. If this really
happens, it will be an inferiority complex, which can be
removed either by attaining the thing which they see
from afar with great astonishment, or by acquiring
knowledge by which they will come to know that behind
the veil of every success there is God's hand.

Here my subject is to investigate the “possibility of

reviving a dead person”. Since we want to investigate the
possibility or impossibility of this in the light of the
reality of his physical life and death, therefore, it is
necessary first to describe briefly, how the initial physical
life of man begins.

In the body of every human being with sound senses, the

soul works on three levels: in the lowest, the vegetative
soul, in the middle the animal soul and in the highest, the
rational soul. The centre of the vegetative soul is the
46
liver. It is responsible for the growth of the body and to it
belong all those faculties that complete the body of a
child in the beginning. The centre of the animal soul is
the heart, which is responsible for the senses and
movement. The centre of the rational soul is the brain to
which belong speech, understanding, knowledge and art.
Because these three souls reside in the same body, they
affect each other. Among them, the rational soul, due to
its characteristics and actions, transforms vegetable into
animal, animal into human being and human being into
angel and enables him to attain union with God. The
example of this is found in the creation of the body and
in the completion of the soul. All those characteristics of
man, which are not found in any animal, belong to the
rational soul. Further, it is the rational soul that has
refined the faculties of the vegetative and the animal
souls in the human body.

The three above-mentioned souls transmit [their] united

life in the human body in the order that first of all, a
mixed quintessence of human blood (i.e. sperm and
ovum) resides in the womb, which contains the essential
and material effects of all of them (i.e. the three souls). In
other words, the rational and the animal souls exist
potentially and the vegetative soul exists in actual form in
this drop, just as in a seed, for example, there is the
capacity or potential of growing a tree of its kind, or in a
bird’s egg a bird of its kind.

The body is created from a constant flow of a certain

quantity of blood into the womb of a woman from her
breasts, by which the vegetative soul completes its
creation. At the end of four months, the dormant animal
soul awakens in the body of the human foetus, for now,
its organs and limbs need some movement, so that the
muscles may strengthen and the joints have elasticity to
twist and turn. The main reason for the subsistence of the
47
animal soul on the vegetative soul after four months is
that during this time the vegetative soul reaches the limit
of equilibrium of its nature. That is, almost the subtlety
or the fineness of the animal soul is created in it, due to
which the latter receives strength and awakens. It is like a
combustible material, which, when it is moist, does not
catch fire, but when it is dried on the fire for a while it
ignites.

The natural equilibrium of the vegetative soul, which

cannot be created in a tree or a plant, comes into being
through the help of those organs of the human body that
were completed for the blood circulatory system. Now, if
scientists have come to know about the science and the
system according to which the dot of soul or sperm is
nurtured in the womb of its mother and can keep the
things around it intact, in the same way as they are in the
natural condition, then the possibility of creating a man
by nurturing sperm in a particular machine is certain. But
in no way can they dispense with the Divine power in
creating a thing. That is, they have succeeded only in
nurturing a tiny subtle human being before its time, i.e.
they can bring it forth before nine months. This shows
that the survival of the animal soul depends on the
vegetative soul’s equilibrium and its annihilation or death
is caused by its absence. Similarly, the physical survival
of the rational soul depends on the equilibrium of the
animal soul and its physical annihilation is its absence.
The question now arises, on whose equilibrium does the
survival of the vegetative soul depend? The answer is
that the survival of the vegetative soul depends on the
equilibrium of diet in which water, air, etc., are included.
If the vegetative soul lacks this equilibrium for any
reason, the animal soul swoons and becomes silent for a
while, which in turn, causes the rational soul to fall into a
dormant state. Now the weakness of these three souls is
greater than on the first day they were in the mother's
48
womb, because that weakness was moving towards
perfection by attaining nourishment, whereas now they
are vanishing due to the lack of natural heat and
breathing etc. At this time the soul, in a real sense, has
not yet left the body.

Now, if this dead [like] person is treated appropriately in

time, by an injection that provides the substance of the
animal soul, or by an effective medicine, which awakens
this dormant soul, and all the three souls attain united
strength from each other, then he can be revived. Just as
in a machine, the movement of a specific part helps to
move other parts and their movement, in turn, helps this
part. However, this is possible only if there are still
vitamins and organic strength in this dead-like body.
Otherwise, it is not possible. In all these matters
however, God’s will is supreme. The source of whatever
man does is that which God prepares.

49
 THE OLFACTORY SENSE WILL
DISCOVER A NEW NOURISHMENT

Those who have experienced this reality practically or in

the form of knowledge, know that there is the power of
the animal soul and the light of the rational soul in the
capacity of the five external senses of man. However, due
to the smoke of the animal soul, this light cannot show
anything, just as in a house where there is a lamp which
emits less light and more smoke and at the same time
there is the strong and clear light of electricity, it is
obvious that the smoke of the lamp will veil the electric
light, due to which some of the minute things in the
house will not be seen. However, if the lamp which emits
smoke is extinguished, not only will the [big] things be
seen in their real state, but also the minute things which
were invisible due to the murkiness of the smoke.
Similarly, if man is able to eliminate the smoke of his
animal soul from his external and internal senses, he will
not only see the Divine miracles in his inner world
(through his internal senses), but through his five external
senses also, he will feel the extraordinary and mysterious
things of nature, of which every one will show him a new
way of thinking about knowledge.

Among the five senses there are the two eyes, the two
ears, the two nostrils, one mouth and two hands, whose
powers and faculties are seeing, hearing, smelling, tasting
and touching respectively. Among these, except for the
mouth, the rest are in pairs. Nonetheless, in a sense the
mouth too, is a pair, although apparently it is not. For, in
speech, the mouth is a pair with the nose, but in eating
and drinking it is not so. The ta'wÄl of this is that man’s
seeing faculty is of two kinds: one external and the other
internal. These two faculties are separate as well as
50
mutually united, as the two external eyes can see
separately as well as together. Similarly, the faculties of
hearing, smelling and touching are also of two kinds:
external and internal. These faculties of internal and
external senses can also act together spiritually and
physically. However, the way the mouth is paired with
the nose in speech, but not in eating and drinking with
any other organ, shows that there is speech in both the
physical and spiritual states, but there is no eating and
drinking in the spiritual world.

It is thus evident that even in the spiritual state, there is a

kind of seeing, hearing, smelling, speaking and touching,
but not eating and drinking. For, among the organs of the
five senses, the mouth is related to eating and drinking of
dense things, which do not exist in spirituality. In other
words, the purpose for which man eats is taste, strength
and health, which are tastier, stronger and healthier in
subtlety (spiritual state) than in density (physical state).
For instance, in comparison to the flesh of fruits, the
juice is more tasty and healthy, for taste and fragrance
belong to subtlety, whereas there is only a trace of it in
the residue. If the juice is brewed more taste and greater
strength will be concentrated in a lesser quantity. We can
understand this from the example of some medicines
which are prepared by herbalists by extracting their
essence from medicinal herbs, instead of grinding them
and making them into soft powder in a greater quantity.
For, it is the essence that contains everything, not the
residue. Regarding the analysis of food, it should be
understood that the soul of every food is its smell, and
any food that does not have a smell, or does not have the
characteristic of emitting the required smell, cannot be
nutritious when it reaches the digestive organs. For, it is
the smell that turns into soul. Consider medicines, in
which those that have more smell are more effective; if
they have lost their smell they become useless. Among
51
herbs, those that do not have either a good or a bad smell
or any kind of taste, are rarely used in medicine. This is
also true of fertilisers for crops. If manure has lost its
smell due to exposure to air, rain or sun, it cannot be the
best nutrition for crops.

This explanation shows that smell is a very potent thing.

It spreads invisibly and merges with the air. The thing
that pervades and disappears is like the soul. It is a fact
that, if a thing goes in a particular direction, it has [at
some point] come from that direction and can do so at
any time. The gist of this explanation is that if a person or
persons take a few steps towards spirituality, or
spirituality due to its cyclical turn encircles them, they
can experience astonishing things through the external
senses (also). Among them the olfactory sense can
provide spiritual or atomic food to the body through
breathing. In fact, this spiritual or majestic food will
consist of different fragrances that will strengthen both
the soul and the body.

The holy Prophet has said: “InnÄ la-ajidu nafasa'r-

RaÈmÀni min qibali'l-Yaman (I find the fragrance of
RaÈman (Compassionate) from the direction of Yaman).”
It is said that during the time of the Prophet, a friend of
God named Uways-i QaranÄ was living in Yaman and the
Prophet alludes to him in this ÇadÄth. This is not a mere
example bereft of reality rather it signifies that the holy
Prophet by saying this reveals the secret that there is
support for both body and soul. It is mentioned in the
Qur'Ànic story of ÇaÐrat YÆsuf that he sent his shirt with
his brothers to his father, ÇaÐrat YacqÆb, so that he may
regain the power of his sight. When the caravan departed
from Egypt, ÇaÐrat YacqÆb in Canaan experienced the
fragrance of ÇaÐrat YÆsuf (12:93-94). The intellect being
brought up with macrifat, knows that the smell received
by ÇaÐrat YacqÆb from ÇaÐrat YÆsuf and by which he
52
regained his eyesight was a spiritual smell, not a physical
one.

In the Qur’Ànic words such as “ËayyibÀtin mina'r-rizq

(pure things of sustenance 7:32; 8:26)”, by rizq are meant
the fragrances or the essences of sustenance, which are
used in connection with His chosen servants. They testify
that the dignitaries of religion used to receive these things
spiritually. Otherwise, if by rizq we mean the pure things
[in a physical sense], this will raise the question of the
purity or impurity of the sustenance, while apparently,
the Prophets, the friends of God and the common people
used to eat the same kind of food. Further, if God, the
Best of Sustainers, has spoken of rizq conferred on His
Prophets and friends, then it is not the rizq or sustenance
which is also available to others. However, linked with
the end of the worldly rizq or sustenance, this [particular]
sustenance will also be discovered. For, the external and
internal worlds are linked together and the law is that
when one is decreased the other takes its place.

O Allah! Grant us sustenance, for You are the Best of

Sustainers! (5:114).

53
 FLYING SAUCERS
OR OBJECTS BY ANY OTHER NAME

One of the best methods of teaching the realities of things

(ÈaqÀ'iqu'l-ashyÀ') is to present a reality to the people in
a possible example towards which they can pay attention
and to begin to introduce it with the name which they
have given it, such as atom, Flying Saucer, etc., and then
make them recognise it by explaining it with proofs and
revealing its real name to them.

It is a law of true Islam that if a Muslim does not have

the knowledge or the experience of a thing, he should not
stop searching for it. For, our ears, eyes and heart, all
these organs are accountable. Nowadays there is the
problem of a mysterious creature by the name of Flying
Saucer about which apparently nothing is mentioned in a
religious book. Nothing is known about it except that
some people have seen it several times from far and near,
flying with extreme rapidity in a small, disc-like
aeroplane. According to some reports, it is a creature in
human form. Such a creature may indeed be mysterious!

Before venturing to divulge the secret of the reality of

this mysterious creature, I have also thought about its
consequences, of how dangerous it is to do so before its
time and to utter a word without [weighing it on] the
right balance and above all to disclose a secret without
the approval of the supreme authority (mukhtÀr-i bartar)
of religion. If someone fears such dangerous
consequences and has not yet attained the satisfaction of
verifying his problems by [weighing them] on the
balances of realities, then in keeping with “man Êamata

54
najÀ (i.e. he who remained silent is saved)”, he should
remain silent.

After the expression of this firm certainty, let us raise the

question: "What is the reality of these heavenly creatures
and where do they come from?" The answer is that they
come from a planet whose inhabitants are those human
beings who have passed through the stages of science and
art and reached the peak of ascension. You may call them
angels, spiritual beings or luminous or atomic human
beings, etc. For an angel or a spiritual being does not
come into existence from anything other than the human
who has attained perfection. The atomic man or the man
made of something else was, in the beginning, none other
than the same human being. However, the difference is
that the former has attained the atomic attire, whereas the
latter is still in the terrestrial attire. In the following
verse: “That you shall be caused to climb one plane after
another plane” (84:19), God, the Wise, Who is the
absolute King of the entire universe, not only addresses
the atomic or celestial man and the terrestrial man, that
the former should come down and the latter should go up,
but also issues the command concerning the ascent and
descent of all planets, in fact the entire universe. For, in
the universal kingdom of the absolute and matchless
King, the same one law is applicable to the part and the
whole.

Further, it also means that you will be transformed from

one state into another state, both of which mean the same
thing. According to the Qur'Ànic description, the meaning
of man’s transformation from one state into another state
is that man passes from the stages of earth, vegetable,
sperm, clot (of congealed blood), lump (of flesh), bones
and flesh and reaches the present state (23:12-14). If
human nature changes due to diet or any other wisdom,
there should not be any surprise, because he has come to
55
this by already being created and transformed from many
things. If man will be able to attain the atomic or spiritual
food and eat it, then certainly he will be liberated from
the force of natural gravity. That is, a nourishment which
does not contain wetness, dryness, heat and cold. It is
only through such an atomic or spiritual diet that the
human being can be liberated from the pull of the planet
earth and be saved from physical death. For, physical
death occurs due to the deterioration of the temperament.
That is, the physical death of man occurs due to the
discord and disunity of the four adversaries i.e. four
elements.

Now let us deal with the second question: “[Where do

they come from] and what do they search for, flying
around our planet?” The answer to this question is also
not too difficult, for in the holy and last Book of God
there are answers to all those questions, which we face
now or will face in the future. God says: “We indeed
created man in the best of stature, then We sent him back
to the lowest of the low” (95:4-5). In this verse also, there
is a universal command for all human beings, in which
God says that man is created in the best stature, raised to
the peak of the ascension of life and then he is brought
back to the lowest of the low. If it is accepted that this act
of God has happened to both the luminous and terrestrial
kinds of human beings, its result is that contrary to the
present state, the former was brought to the lowest of the
low from the highest of the high, and the latter to the
highest of the high from the lowest of the low. For,
neither has the excellence of temporal priority over the
other and the act of creating in the best of stature and
bringing to the lowest of the low has been accomplished
on both of them without any discrimination. However,
regarding the luminous and earthly man, it is not
necessary to conceive that in this infinite descent and

56
ascent of human life their alternation should remain only
between two planets.

Now, as for the question: “What do they search for?” It is

the law of nature or Divine Will that the progress of
everything should decline after reaching the peak of
perfection and rise again towards perfection after
reaching the nadir of decline. It is the same unchangeable
Divine law or habit, according to which He will continue
to create everything from its opposite. As the Qur’Àn
testifies that life and death, night and day, etc., which are
opposite to one another, are created from one another
(3:190). These two different states, whether we consider
them to be spirituality and corporeality, or life and death
or this world and the next world, in any case, it will not
be against the balance of justice and far from equity, to
prefer one of them over the other. As God, the Just,
prohibiting to do so, says: “And establish the weight (of
realities) with justice, and skimp not in the balance”
(55:9). For instance, for a sound mind it would be
commendable to hold that this world is as important as
the next world, because it is this world that is the farm for
the next, without sowing something here, what can be
reaped there? (ÇadÄth) If there is an injunction that
minimizes the importance of this world, it should be
known that such an injunction is applicable to the states
of those people whose goal is only this world and who
have become heedless of the next. For, this world is not
totally evil, nor is the next world totally good. As there
are good and evil in this world, so there are reward and
punishment in the next. Good and evil of this world and
reward and punishment of the next depend on the actions
of people.

Thus, whatever is said about this world and the next, it is

said with respect to the actions of people. For instance,
this world or dunyÀ means “near” and the next world or
57
Àkhirat means “far”. These two names do not denote the
two parts of the universe by which we may understand
that from here to here is this world and from there to
there is the next world. Rather, they denote the present
and the future state of humankind.

If luminous men are going to come down to this earth,

from such a planet which due to the perfection of
creation and prosperity has become the supreme paradise,
then it would not be an injustice to them to bring them
down here. For, in the ta'yÄd (help) of God, it is
knowledge and art and creation and construction that are
the paradise of pleasures (and nothing else). That is, real
happiness is in actions, not in seeing something devoid of
them. Thus, if such luminous men or spiritual beings
come to this world to make it a paradise, not only will
they have the happiness of its construction and creation,
but the people of this world, too, will be happy. For the
luminous men will dwell in them as their souls. Thus,
they come to this world in search of its creation and
construction.

58
 THE REAL LIFE OF MAN IS IN
T H E R Å H U’ L – Q U D U S
(H O L Y S P I R I T)

Man has come to this world from his permanent abode or

the higher world, as a traveller. Therefore, to return to it
is as necessary for him as a traveller necessarily returns
to his country after attaining his goal. Hence it is said:
“The love of the home country is a part of faith”. It is this
home country which is the real and eternal country of the
soul, love for which is part of faith. As for the wealth of
knowledge and recognition, which the human soul attains
during the journey in this world, it is evident from this
Prophetic Tradition: “Travel! so that you may attain
wealth”. The hardship and the toil that the soul has to
necessarily suffer is expressed in this Tradition:
“Travelling is of the hell”.

When the partial soul of the mu'min comes to this world,

being separated from its Universal Soul, this short life of
the soul in reality is considered its death, just as a grain
of wheat or a stone of a tree is lost somewhere in the
earth far from (the heap of) wheat or tree respectively,
which then is its death. It is possible that here these
things may become extinct or they may be revived.
Extinction in the sense that they may be eaten by an
animal, or they may perish just lying there. Revival in the
sense that they may annihilate their “I (khwudÄ)” once in
the earth in a suitable place in an appropriate time, which
may enable it to attain the true everlasting life (baqÀ’).
The sign of their everlasting life is that from this one
grain are produced hundreds of grains and from the stone
is produced a fruit-bearing tree.

59
Thus, partially, first comes annihilation or death and then
survival or everlasting life. If the particular soul cannot
raise this life-like (ÈayÀt-numÀ) death to the level of self-
annihilation (fanÀ-yi khwudÄ), then it cannot deserve to be
granted the true everlasting life. This is testified by the
Tradition of the holy Prophet: “The mu'min does not die,
rather he only departs from the abode of annihilation to
the abode of survival”. If the soul of the mu'min, while
leaving the body, does not die and only departs towards
the abode of survival or everlasting life, then it is obvious
that by reaching it, it revives and the duration for which it
remained outside it, it remained concealed in the
darkness of death. This same reality is also explained in
detail in this verse: “And He it is Who has produced you
from a Single [Universal] Soul (nafsin wÀÈidah), and
then there is a permanent place (mustaqarr) and a
transitory place (mustawdac). We have detailed the signs
for a people who understand” (6:99).

The Single Soul is the name of the Universal Soul. The

holy spirits (arwÀÈ-i qudsÄ), in which there is the
permanent abode of human survival or everlasting life
came into existence from this soul. Their loci of
manifestations (maÎÀhir) are the human bodies that are
the transitory abodes of the human [worldly] life. In this
case a fourth soul of man is established which he had
forgotten. That is, just as man while living in the
vegetative soul was not able to recognise the animal soul
and in the animal soul, the rational soul, similarly, living
in the rational soul alone, he remains negligent of the
Holy Spirit. However, just as man has passed through the
previous stages, he has to also encounter the Holy Spirit
willingly or unwillingly, because God’s recognition or
resurrection, in reality, takes place in the recognition of
this Spirit alone, as the holy Prophet has said: “He who
recognises his soul, recognises his Lord”. In other words,
man can recognise God only in his higher soul, not in any
60
lower soul. The higher soul of man is the Holy Spirit. It
is this Spirit that can be the mirror of the beauty and
majesty of Divine attributes.

The example of the permanent abode and the transitory

abode is that of the sun and its reflection that appears in a
mirror. In order to appear in the mirror, the sun does not
need to leave its place and to be completely contained in
the mirror, rather, it can show its reflection in it through
its luminous effect. So long as the mirror faces the sun,
the reflection of the sun appears in it, but the moment it is
turned away from the sun, the light and reflection
disappear from it. If we observe the mirror we see that
nothing goes towards the sun from it. Had the act of the
sun been volitional, he/it would have possessed those
feats it had accomplished through the mediation of the
mirror, made them into living pictures and delighted in
them.

61
 EVERLASTING AND TRANSITORY
SURVIVAL

It is an universally accepted fact that the essence and

attributes of God, the High, are eternal. Therefore, no
change is found in His sunnat. As He says: “Thus you
shall never find any changing (tabdÄl) in God’s sunnat
and you shall never find any altering (taÈwÄl) in God's
sunnat” (35:43). By God's sunnat is meant His habit or
law, a name of the collective position of the acts of His
attributes. TabdÄl means to choose one thing instead of
another, and taÈwÄl means to bring change in the state of
the same existing thing. Thus God says: “O MuÈammad,
although you are on the highest plane of God’s
recognition you will never find a law other than this
excellent law of God, which you may prefer over it by
any means, or that you may completely substitute the
latter for the former”. Nor is it possible to find such
attributes that may cause alteration in the Divine sunnat
by including them in it gradually. Rather, God's sunnat,
due to its consummation and perfection in truth and
justice, is unchangeable and unalterable.

It has already been said that the collective position of the

acts of the Divine attributes is called sunnat, the Divine
law or Divine habit, which is an eternal, namely,
unalterable and unchangeable habit. Now the question
arises: If the Divine law is unchangeable, then under the
influence of time and space, why and whence does such a
great change take place in the universe and the existents?
The answer is that the universe and the existents are parts
of the Universal Soul and the Universal Body and due to
their incompletion, alternate and move within the
expanse of their whole. However, the Universal Soul and
62
the Universal Body, due to their completion, are
unchangeable and immovable in their expanse. Just as it
is not possible for the Universal Body, i.e. the universe to
be wider or narrower, or leave its place and go
somewhere else, it is not possible for the Universal Soul
to be changed from its present position. Thus, by this
argument there is no change at all in the universal of
universals, and that is God’s habit and law, which is
unchangeable.

Another aspect of the non-changeability of the Divine

law is that the particular change and universal
permanence of everything has always been and will
always remain. For instance, there is no change
universally in the four elements, but there is change in
the things generated from them. Similarly, there is no
change in the source of light of the sun, but there is
change in the encountering of the planets.

The same is true of human survival: In the particular case

it is mutable and changeable, but universally it is eternal
and unchangeable. The changeable survival of man is his
transitory physical life (29:64) and the unchangeable
survival is the ever-lasting, pure, spiritual life (16:97). If
this eternal life of man is compared to wakefulness and
the changeable transitory life to dream, there should not
be any surprise if the former in contrast to the latter is
called the real life and the latter, metaphorical or unreal
death.

Anyhow the transference of man from the particular

survival into the universal survival is certain. The
allegorical concepts of this reality in the corporeal world
are: When a drop of water is separated from the ocean it
cannot bring with it its eternal and universal survival
(which is in the ocean), rather, it has only a particular
survival according to its capacity. Now with respect to
63
their unity and duality, two concepts can be established.
Firstly, the drop and the ocean are the same water, whose
nature is the same and both, as part and whole, are one.
Thus the permanent survival of the drop is in the ocean.
Secondly, the drop and the ocean with respect to space
are two and there is a world of difference in their
strength. That is, the ocean has surrounded three-quarters
of the earth; it causes rain and irrigates the entire
habitation of the world. On the other hand, it is not only
difficult but also impossible for the drop to meet the
ocean without the association of air or strong water. In
this case, there is duality of the drop and the ocean.
However, the weakness and remoteness of the drop are
not due to its characteristic and essence, rather they are
forced and transitory and caused by the heat of the sun.
However, a thing that is in a state of force or transition
has to pass from that state.

When this drop merges with the ocean, its particular

survival is transferred into the universal survival. Now
the unity of the drop and the ocean is such that there is
neither the name nor the sign of the drop in it. Also the
particular history of the drop has become the history of
the ocean, and the universal history of the ocean that of
the drop, and their duality has vanished from their
survival.

Another example is that the sun is an unchangeable thing.

Its light spreads equally throughout the expanse of the
universe, by which things on its surface are illumined.
Among these things there are certain transparent things
through which the light appears in some quantity. Now
this light cannot be separated from its source. Suppose
that the transitory light of such things is the transitory
survival of man and the essential light of the sun, his
permanent survival. Further, the turning away of the face
of one of these things from the direction of the sun is like
64
the physical death of man. It is obvious from the above
that man’s permanent survival is attainable after this kind
of physical death.

At this point if someone asks if man has a permanent

survival, how has he forgotten his past pleasant life?
Further, what will be his feelings and perceptions about
the past, the present and the future when he will be
resurrected into this eternal and everlasting survival, etc.?
The answers to these questions are that man has come to
this world in search of knowledge, which he can attain in
the form of the recognition of his soul, through obedience
to God, and good deeds. During this time, due to his
connection with the body, he has passed through a state
of oblivion, due to which he has forgotten his spiritual
history, but when he will merge in the permanent
survival of the higher world he will realise that he was
there permanently. In this state, he will transcend the
past, the present and the future, because the world of
command (cÀlam-i amr) is above time and space. That is,
there will be his favourite living pictures in front of the
Holy Spirit, irrespective of time, according to the verse:
“For them there is in (paradise) what they desire, and
there is more with Us” (50:35).

As a proof of the possibility of man reaching the higher

survival, this command of the Universal Soul is enough:
“O the son of Adam! Obey me, I will make you like
Myself: alive that you will never die, mighty that you
will never be humiliated and self-sufficient that you will
never be needy”. This is the place of the Universal Soul,
but God Himself, may He be purified, transcends any
similitude and like.

This highest position of the permanent survival will be

lasting bliss (9:21) for the righteous and their survival
will be merged with the survival of the Universal Soul
65
without any difference. They will realise that, for a while,
they were in the sleep of negligence of the particular life
from which they have now woken up. They are sure that
no time has elapsed from them, because they are now at a
place that transcends time, a non-temporal and non-
spatial world in which time and space are not required in
order to comprehend and observe a thing. Everything
there follows the will. As God says: “Nay, verily the
record of the righteous is in the higher world (cIlliyyÄn),
and what made you understand what the higher world is?
A written record, at which the nearest (to God) are
present” (83:18-21). This verse means that the records of
deeds of the righteous are collectively in the higher
world, namely the Universal Soul, which transcends time
and space.

In “And what made you understand” are alluded those

states of the holy Prophet, which were before the ascent
(micrÀj). By the “written record” is meant that book
which is written, not with an opposite colour, but with an
innate difference as is found in the essence of some
[water marked] papers. That is, the Universal Soul itself
is such a book in whose essence Divine writing is found,
where there is no room at all for anything contrary. “The
nearest are present at it” means that with their own eyes
they observe the events of the deeds written in it.

Regarding the unity of the righteous and their reaching

this exalted position, the holy Prophet has said: “Indeed,
the mu'mins (of all communities) are brothers and the
Prophets are like one soul.” If the Prophets are like one
soul, their law too, is one. As ÇaÐrat IbrÀhÄm, may peace
be on him, said: “Then whoever follows me belongs to
me” (14:36). Thus the follower of every Prophet is not
separate from him, and the soul of the Prophets and the
righteous is the same one soul. As God says: “And your
creation and your upraising are but as a single soul”
66
(31:28). Thus, the spiritual unity of the righteous is
evident from the fact that all of them have the same book,
whose writing is in its essence, which is the Universal
Soul itself, namely, the Universal Soul is their soul. Since
the [Universal] Soul is created from great actions, they
appear in the writing of the book written in its essence.
That is, they can see the spiritual reality of their own and
others’ deeds as living pictures.

67
 REALITIES OF KUN FA–YAKÅN
( B E! A N D I T I S T H E R E )

The command of God, may He be purified, is in the

Word “Kun (Be!)”. He alone is the Absolute Sovereign
of the world of creation and the world of command. He is
above and far away from the act of creation and
workmanship. By His command souls and [physical]
things pass through the boundary of creation and
command. He is the Sustainer of both of them. As He
says: “Verily, His are the creation and the command.
Blessed be God, the Sustainer of the worlds” (7:54). That
is, He alone is the Sovereign of both the world of bodies
and the world of souls. His countless bounties and
favours are in both of them. He is the Sustainer of both
the creation and the command.

By command (amr) are meant the Divine command and

those souls who are within the boundary of completion
and are subject to (the act of) the Word “Be”. As He
says: “The Originator of the heavens and the earth. When
a command (amr) is completed, He only says to it: Be!
and it is” (2:117). Thus, there is no doubt that God has
created the heavens and the earth by the command “Be”
through ibdÀc (origination or instantaneous creation), and
when a command (amr) in them reaches the boundary of
completion, He says to it “Be!” and it becomes. Just as in
different times, after the physical creation and spiritual
perfection of ÇaÐrat ¿dam and ÇaÐrat cÃsÀ, God, the
Wise, said to them “Be”, by which they became the
command (amr). That is, the Holy Spirit came to them
and they joined the world of command. As He says: “The
similitude of Jesus with God is as that of ¿dam. He
created him from dust, and then said unto him: Be! and
68
he was” (3:59). In this verse “He created him from dust”,
it is alluded that ¿dam and Jesus had the same nature -
physical growth and perfection of the rational soul - in
which they are not distinguished from the rest of
humankind. Then, by saying to them “Be” it is proof that
they became “real existent” (mawjÆd-i Èaqq), which
shows their distinguished position.

From the above explanation it is evident that the world

came into existence by the universal command (amr-i
kull) of the Absolute Sovereign. Similarly, even now,
when a thing becomes complete in “creation”, then in
order to make it a ‘command’, “Be!” is said, by which it
becomes the “real existent”.

Now we should explain some realities of the actuality of

the Word “Be”, so that the seeker of realities may know
that it is the supreme secret in which the entire Divine act
is represented symbolically. The Word “Be” is not only
in the Arabic language, but it can also be in all the
languages of the world. Thus God says: “And Our word
unto a thing, when We intend it, is only that We say unto
it: Be! and it is” (16:40). Another Qur'Ànic verse in this
regard is: “But His command (amr), when He intends a
thing, is only that He says unto it: Be! and it is” (36:82).
That is, everything has the natural capacity and the
Divine guidance to automatically join the world of
command, after attaining physical and spiritual
completion. Thus, the joining of a thing to the world of
command is the practical command of God, may He be
purified. At this place there is the unity of God's Will
(irÀdah), His command (amr) and that, which is
commanded (ma'mÆr). “That is the ordaining of the All-
Mighty, the All-Knowing” (36:38).

Every thing is given a specific position and a kind of

natural guidance by God, according to which it
69
constantly acts. This natural guidance is found in the
spheres, the heavenly bodies, the elements and the
generated things (mawÀlÄd) in the form of nature (ÌabÄcat)
or in the form of soul. And according to the order of this
natural guidance, all these things gradually advance
towards the return (macÀd) on the path of evolution, one
before the other. As God, the Best of Judges, says: “Say:
Each one acts according to its position; but your Lord
knows very well the one who is best guided (ahdÀ) as to
the way” (17:84). Thus, it is not surprising if everything
on this path of evolution from the stage of “ahdÀ (the
best guided)” onwards, walks and works in a harmony
and an order in which the will, the command and the act
become one reality.

70
 SUBJUGATION OF THE SOUL AND
SUBJUGATION OF THE UNIVERSE

The seekers of the secrets of the subjugation of the

universe have reached such a difficult stage where, with
respect to their research, they will be forced to change
their point of view, willingly or unwillingly. The
difference between their present and future views will be
as much as the difference between climbing a fruit-
bearing tree via its trunk or its branch. If its branch is
lowered to the reach of a man, it does not mean that he
can climb it. Rather it is the trunk by which it can be
climbed. In this example, the tree is the universe, the
trunk is the soul and the branch is the matter (body). In
other words the subjugation of the universe is impossible
without the subjugation of the soul.

Although currently scientists cannot dispense with the

subjugation of the soul, yet they will realise the dire need
of it when they will see that the soul overpowers the
entire universe. For, it is impossible for the stages of the
collective evolution of humankind from the beginning to
the end to be only of material science, and nothing else.
Rather, the last half of the path of their evolution is
divided into spiritual stages. In other words, just as there
is the day and the night in this world, there are two great
cycles, the physical and the spiritual, which move
constantly and in the course of time, they erase and
obliterate the acquired traces of each other, just as the
night erases daylight and the day, the darkness of the
night. Thus, human life has to pass through such a
spiritual cycle that will render useless and then extinct
even the most useful inventions of this cycle through the
influence of its spiritual progress.

71
The prelude to this magnificent, universal spiritual
evolution may be such, that minute flying particles of the
substance of matter (which are controlled by the soul)
will permeate human beings according to their capability
and subtlety, and will affect everyone, according to their
personal dogmatic concepts, knowledge and deeds. Since
these particles possess all material and spiritual
characteristics, they will strengthen and sharpen the
feelings and perceptions of man after a most strenuous
experience, to the extent that in order to see, speak and
hear, the human mind will no longer need any physical
instruments. Some celestial men will also descend along
with these living atomic particles. Some of their signs
will be the rapidity of their speech and action and the
appearance and disappearance of their luminous bodies
and their tremendous awe will be like lightning. They
will speak every language with utmost fluency and
eloquence. They will not have respiration and other such
things. Nothing will be a veil for them. It is possible that,
in the beginning, due to certain carnal things, they may
dislike human beings. But then, with their help, man will
engage in subjugating the universe.

As a result of the rewarding study of the last Book of

God, the analysis of the symbols used by the authorities
in religion and the sufic experience (i.e. spiritual
experience), it can be said that, in addition to the human
beings inhabiting this planet, there are eight other groups
of human beings. Among them, one invisible group is on
this planet and the other seven live on other planets. The
bodies of these eight kinds of spiritual entities
(rÆÈÀniyyÆn) can be of different substances, free from
heat, cold, wetness and dryness. If you wish you can call
them angels, spiritual entities, human beings of other
planets, creatures of paradise, etc. For, their reality is the
same. In the beginning they were human beings and even
now their features are (like) human beings. The only
72
difference is that they have reached the highest stages of
the subjugation of the universe and have attained the
recognition (macrifat) of their Sustainer (rabb) and the
universe created by Him through the recognition of their
own selves. Thus, they are favoured by their Sustainer.

The first proof of this reality according to the Speech of

God, the Majestic, is: “And We have built (banaynÀ)
above you seven (kinds of) strong ones” (78:12). It is
obvious that there is definitely a difference between
“khalaqa'l-insÀn (He created the man)” and “bana'l-bayt
(He built the house)”. Thus, in this verse is meant the
creation of these seven kinds of celestial human beings
[in contradistinction to the creation of earthly human
beings]. Further, the purport of using “banaynÀ (We
built)” instead of “khalaqnÀ (We created)” for their
creation, is to show that they are like living abodes of our
Hereafter, as it is evident from the Speech of God, the
Absloute Wise: “Indeed the abode of the Hereafter is
living, if they but knew” (29:64). The reason for calling
them “strong” is their everlasting position, for they are
the abode of survival.

As for the question: “Does this verse not mean the

creation of the seven heavens?” the answer is that it is
these seven groups of celestial human beings who are, in
reality, the living heavens who constantly shower
blessings upon the universe. Otherwise, there is no
cogent proof of the hypothetical division of the vast
space [of the universe].

The other proof is that it is unanimously accepted that

there are eight kinds of paradise. Thus, it is true that these
are the eight kinds of celestial and terrestrial spiritual
paradise, just as it has already been mentioned that the
abode of the Hereafter is living. Since humankind is the
model of life and the living in the true sense are the
73
Prophets and awliyÀ’ (Imams), therefore it is they who
are the paradises and heavens for their communities.
Further, there is no doubt that paradise is in the heaven
and the heaven is the Prophet and the wali, as God, with
respect to this reality, says: “And We sent (arsalnÀ) to
them the heaven showering abundant rain” (6:6). It is
obvious that the phrase “We sent (arsalnÀ)” is used for
the Prophet, not for the vast space. And by the “rain” is
meant the flow of knowledge.

The nearest heaven for human beings is on this earth, that

is, the Prophets, the Legatees (awsiyÀ') and their
successors. The proof of this can be found in this noble
verse: “And We adorned the nearest heaven with lamps,
and made them missiles to (drive away) satans; and We
have prepared for them the chastisement of the blaze”
(67:5). Thus the Chosen, the holy Prophet MuÈammad
was the nearest heaven of spirituality for the people of
his cycle, adorned only with the lamps of realities,
sciences and recognitions, wisdom and guidance, in the
light of which the mu'mins were able to walk on the
straight path. Apart from this spiritual adornment,
apparently he was a human being and had all the
essential characteristics of humanity, such as eating,
drinking, sleeping, marriage, walking, working and
becoming subject to physical difficulties and illness and
their consequences, etc. Many people used to doubt him
due to these human characteristics and run away from
him. This is the meaning of God’s saying that He has
adorned the nearest heaven (with the lamps of guidance)
and then (due to his human characteristics) made him the
one who drives away the devils.

74
 HOW IS LIGHT CREATED
I N T H E SUN?

Divine law has created everything in a desired limited

quantity from its opposite. Then, by their alternation, He
has continued the succession of cycles, so that the
existence of the Creator of the world may be established
through the proof of the possibility of creating everything
from its opposite. Thus, this physical world is created in
a confined spherical shape. That is, its spread and
quantity are not infinite, rather they are finite, as is
evident from this Qur'Ànic verse: “And everything with
Him is in a quantity” (13:8). Thus it is evident that
everything from among space, time, sensibles and
intelligibles, is in a fixed quantity. By quantity is meant
the quantity of time and space in which the distance,
weight and units of a thing are discussed.

Now the question arises: If this world is created in a

desired limited quantity, by what scale and what ratio is
its quantity determined? The answer is that its quantity is
determined by its relation to the power of the Universal
Soul. For, the workshop of the world runs by the power
of the Universal Soul. That is, it is as if the Universal
Soul stands for the soul of the world.

When we come to know that the world is organised and

functions by the same one power, then it is analogous to
a huge machine that is run by a single sage (ÈakÄm). The
ultimate product of the different parts of this machine,
despite making different movements under the power and
control of the same person, shows that they are working
unitedly. This example shows that the act and effect of
the fixed stars, planets, the sun, space, etc., irrespective
of what they do, is under the influence of a united power,
75
and they are in a specific and fixed number and quantity.
Their division is in accordance with the requirement of
sagacious manufacturing, not that they have scattered by
an accidental collision. Thus it is evident that the number,
volume and mutual distance of the fixed stars, planets,
etc. are as wisdom requires. This is so that countless
human beings may practically attain the sciences and
recognitions that are hidden in the wisdom-filled creation
of the vast universe. Similarly, the sun also has a desired
limited quantity, the amount of which is determined by
the distance between the centre of the universe (i.e. the
place of the sun) and the centre of the Universal Soul (i.e.
the circumferential surface of the universe).

Now, with regard to the light of the sun, it can be said

that its light is not its own, nor is it (the sun) a solid body,
rather, there is also in it the same prime matter with
which the vast space [of the universe] is filled. That is,
where the clear, blue sky appears devoid of stars, it is not
in fact so, but it is filled with the same matter. Since
space (makÀn) without an occupant (mutamakkin) is
impossible, therefore there is no place in this universe
even equal to a particle that is empty. Space and its
occupant are the two names of a body: the subtle body is
considered space and the dense body, its occupant.

Thus, in the centre of the universe (i.e. the sun), there is

also that same prime matter, which is in the vast space
[of the universe]. The light of the sun is in reality due to
the pressure of the luminous rays of the Universal Soul,
which constantly falls upon it from the circumference of
the universe, due to which matter within a proportionate
circle dissolves and turns into light. In other words, as
mentioned earlier in this book, the Universal Soul
comprises the spherical circumference of the universe
and presses the universe towards its centre, in its forceful,
spherical hold, by which the matter in the centre of the
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universe dissolves and turns into light. For, when there is
a powerful pressure upon a round body from all sides of
its surface, then that pressure reaches its extreme force at
its centre (and bursts). Just as when the warm winds of
summer are tightly pressed within the circle of cold
clouds, then, first of all, the particle in the centre of this
portion of air explodes and then one after the other, all
the rest of the particles explode, which cause a
tremendous power, a dazzling light and a frightful
thunder. The same is the case with the centre of the
universe. Matter that is powerfully pressed by the
luminous rays of the Universal Soul is called the sun,
because it dissolves into light.

Now, as for the proof of the fact that the light of the sun
is not its own, nor is it a solid body, is that if we accept
that its light is its own and its body solid, this would
mean that it can dispense with provision. That is, it does
not receive any power from outside. For, to say that
something can exist on its own and that it is solid, means
that it is not dependent, nor does it receive any power
from outside. Had this concept been true, then it would
either have been extinct by now, or it would have
decreased [in power] due to its constant emission. For it
is impossible to be a body that constantly emits light and
nuclear power without receiving any power from outside,
and still not decrease in any way. There is no such body.
Thus it is evident that the light of the sun is not its own,
nor is it something other than the prime matter of the
universe.

Another proof is that, although with respect to density

and subtlety, the body is dense (solid) and the soul is
subtle (transparent and ever-reaching), yet in this very
division of such varied bodies, some of them are farther
from the soul due to their natural density and some of
them are closer to it due to their natural subtlety, due to
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which the spiritual action becomes comparatively faster
in them. In other words, there is an universal order of the
physical and spiritual existents. This can be compared to
a chain, the first half of which consists of the links of
physical grades and the second half, of the spiritual ones.
However, between the two there is such an intermediate
link, which if on the one hand is physical, on the other it
is spiritual. This intermediate link, which has combined
the physical and the spiritual links of the chain of the
universe and is positioned between them, is the sun.

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 THE WONDERS OF LANGUAGES
ARE AMONG THE DIVINE SIGNS

The creation of the languages of the nations of the world

is entirely by God Himself, and in all of them there are
the external (physical) and the internal (spiritual)
wonders of His workmanship. These wonders are among
the signs of the existence of the Wise Creator and all His
attributes. To reflect upon them and to make them known
to the people of (respective) languages, is a kind of
worship of God [in the light of] recognition (cÀrifÀnah).
The pleasure and happiness that a person receives during
thinking and reflection is a proof that his worship is
being accepted in the court of God, and from then on he
receives limitless reward. The importance of the
language of a nation can be ascertained by reflecting on
this verse: “And of His signs is the creation of the
heavens and the earth, and the difference of your
languages and colours. Verily, therein are signs for those
who know” (30:22).

Thus, all the languages of the world are created by God,

and His signs are hidden in their difference. Thus the
wise and the noble, who are blessed with the inner eye of
seeing God's power in everything, never ridicule an
underdeveloped language or consider it meaningless,
ludicrous and devoid of wisdom. It is true that there
appears to be a superficial difference in the progress or
backwardness of the languages of the nations, but in
reality every language is created by God and it has the
natural capacity as a world language to embrace
knowledge, meaning, progress, teaching and explanation.
There are many things that God created equally and gave
them to the different nations. However, the difference

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that is found in their progress and regress is nothing but
the difference in their [own] struggle or negligence.

Regarding the beginning and end of the language of

every nation, it can be said as a proof, that both in the
lower and the higher worlds, the Sustainer of the worlds
nourishes the rational souls with knowledge in their own
languages, as He Himself says about this: “The
Beneficent taught the Qur'Àn. He created man. He taught
him to speak” (55:1-4). The ta'wÄl of these verses is that,
in the world of command the Beneficent taught the
higher survival (baqÀ'-yi culwÄ), namely the permanent
soul (rÆÈ-i mustaqarr) of man, “the science of names”
(cilmu'l-asmÀ') in his own language. Then He created the
physical shadow of this survival in the world of creation.
This was his lower survival or the transitory soul, to
whom God taught knowledge through discourse in the
usual way. We have already discussed the permanent
survival and the transitory survival of man in this book.
These kinds of realities discussed in this book can be
beneficial and productive if they are studied carefully.

When God sent a Prophet to a nation, He sent him with

their language, as it is said in the holy Qur'Àn: “We have
sent no Messenger save with the language of his people
so that he may explain to them” (14:4). Not only was the
Messenger sent with their language, but so too was the
heavenly Book or Scroll, due to which their worship,
remembrance, prayer, etc. were also in their own
language, so that they may understand the reality or
meaning of all those teachings which were given to them
on behalf of God.

Another proof of the importance of every language and

the possibility of its ascension is that man according to
some is considered a microcosm and according to others
a macrocosm. Whether he is microcosm or macrocosm, it
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is a universally accepted fact that the human soul by
itself is a vast spiritual world, in which there are all the
speaking and living things of the world. When a human
being becomes able to attain this personal and spiritual
kingdom, the language of his personal luminous world is
the same as his mother or national language, or the one
which he used to like in this world. As God says: “In it
(i.e. Paradise) they have all that they desire, and there is
more with Us” (50:35). That is, with Us there are such
high ranks that they have never even thought about them.

If someone asks: What are the things that are attainable

in Paradise, the answer is in the above-mentioned verse.
That is, all those bounties are available in Paradise that
man desires. The first and foremost bounty which man
cherishes is his own language, in which he will converse
with the first and the last generations of his country and
nation (56:49). In short, in the personal and collective
paradise, one hears and sees one's own and others’ words
and deeds. All this will be in the light of God’s mercy
and knowledge, by which the people of Paradise will
have immense happiness. The example of this is such
that, by the power of God, the honourable Scribes
(kirÀman kÀtibÄn) will revive the words and deeds of
every individual and every nation exactly, which is
indeed more wondrous in comparison to writing about
them. In any case, the everlasting kingdom of the people
of Paradise is in their own language. Thus language is an
everlasting thing. It has come to this world from
Paradise, being created there in a wisdom-filled way and
subsists there even now.

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