Spiritualism and Magnetism
Spiritualism and Magnetism
Spiritualism and Magnetism
SPIRITUALISM
AND
MAGNETISM
Minhaj-ul-Qur'an Publications
Lahore, Pakistan
Copyright © 2001 by Minhaj-ul-Qur'an Movement, Lahore, Pakistan.
Acknowledgements
The author would like to thank all those people who have helped
with this book especially Dr.Z.A.Awan, Hakeem Muhammad Younas
Mujaddadi and the research scholars Mr.Zia Nayyar, Yunus Ali Buttor,
Asim Naveed, Muhammad Farooq Rana, Muhammad Ali and the
Composers Mr.Abdul Khaliq Baltistani, Hamid Sami and Hafiz
Muhammad Zaheer.
Presented by:
Dr.Farid-ud-Din Islamic Research Institute, 365-M, Model Town,
Lahore, Pakistan.
Published by:
Minhaj-ul-Qur'an Publications
365-M, Model Town, Lahore-54700, Pakistan.
(+92-42-5169111-3, 5168514
Fax +92-42-5168184
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E-mail [email protected]
ii
In the Name of Allah, the Beneficent, the Merciful
iii
CONTENTS
Preface
Statement of Case
1. Our Dissociation with the Past 2
2. Our Forebears’ Ingenuity and our Clumsiness 3
3. Weak Defence of a Strong Case 4
4. How to Counter the Conspiracy? 6
5. Need for Ilm-e-Kalam Jadeed 7
6. Our Pseudo Scholars and Their Escape from 9
Spiritualism of Islam
7. Convincing New Generation 12
8. An Exhorting Episode 14
9. A Dire Need of the Hour 16
Analysis of the Problem
10. Why Downfall? 18
11. Where do we stand? 20
12. The Reassured Belief 21
13. What is Mysticism? 23
14. Imam Ghazali’s Precedence 24
Scientific Bases of Spiritual Phenomena
15. Historical Aspect 31
16. The Purview of Reason & Science 36
17. The Scientists on Science 37
18. Science and Psychic Experience 39
19. Extra-Sensory Perception (ESP) – The Concept 41
20. The Case of W T Wolfe 43
21. Winston Churchill’s ESP 45
22. Obsession of Son’s Death 45
23. An Out-of -Body Experience (OBE) 46
24. Some Scientific Explanations of ESP 47
25. Electromagnetic Energy and ESP 50
26. Static Electricity and Brain 52
27. Effects of –ive and +ive ions on Human M ind 53
28. M an in Electromagnetic Environment 53
29. Suleman () and the Ant 54
30. The Almighty within Us 56
31. Demonstrate Your Beliefs 59
32. Some Dreams Rescue Life 59
33. The Faith Pays 60
Glimpses from Spiritual Life of
Auliya Allah
34. Spiritual Link between Real Self of M an 63
and the Divine Self
35. Hasan Basri and the Fire-worshipper 65
36. Knowledge and Faith 68
37. When Rabe’a Basri was Born! 68
38. A Glimpse of Faith 70
39. Gratitude and Complaint 71
40. Ibrahim Adham 71
41. Sweet Pomegranates 72
42. The Wind Subsided 72
43. Allah’s Remembrance 72
44. Beggary 73
45. Sitting Cross-legged 73
46. Ba Yazid Bestami and his M other 73
47. (1) Go and be God’s 73
48. (2) O Lord, Care well for our Exile 75
49. Abu Hafs Haddad and Junaid 76
50. He Began to Speak Arabic 76
51. Self-Sacrifice 77
52. Broth and Halwa 77
53. Abu Hafs and Abu Bakr Shebli 78
54. Abul Qasim al-Junaid 79
55. The Worst of People 79
56. The Creator’s Cure 81
57. The Question of Need 81
58. The Spiritual Awareness about the Disciple 82
vi
59. Mystic Intuition and Awareness 82
60. Nine Litters for M artyrs 83
61. Private Sanctuary of God 84
62. The Essence of Friendship 84
63. Dhun-Noon al-M isri 85
64. The Inanimate World under Spiritual Control 85
65. Stone turned into Emerald 86
66. A Defiant Youth 86
67. Dhun-Noon and the Holy Prophet () 86
68. When Dhun-Noon died 87
69. Ahmed Khazruya and the Thief 88
70. Seventy Candles 89
71. Lack of Faith 90
72. Yusuf Razi and the Prophet Yusuf () 91
Qur'an, Science and Phenomenology of
Spiritual System
73. The Qur’an on Divine Status of Allah’s Friends 94
74. Why Companionship of Auliya Allah 97
75. A Divine Rule since Creation of Universe 99
76. By my Lord’ this is Allah’s Threshold! 101
77. Inevitability of the M essenger’s Channel 104
for Allah’s Servants
78. The Order of Names in the Ring of Holy 105
Prophet ()
79. Distribution of Allah’s Blessings at the 107
Door of Holy Prophet ()
80. The Channel of Allah’s Friends’ 108
81. Co-relation between Science and the 110
Channel of Spiritualism
82. Science – the Greatest Contemporary 112
Standard of Knowledge
83. Analogy of Geo-magnetism of the Earth 113
84. M agnetic System of Spiritual Universe 114
85. The Chief Pole of the Spiritual 114
Universe – The Holy Prophet ()
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86. M aking of M agnets! Difference between 116
‘Sheikh’ and ‘M urid’
87. Heat conduction and the Conduction of 117
Spiritualism
88. An Illustration from M odern Scientific 118
Discoveries and Electric System
89. Tazkia – Cessation of Sinful Resistance 118
90. Wonders of Spiritual M agnetism 120
91. From Self-purification to Resurrection 122
92. The System of Electric Supply and the 123
Channel of Auliya Allah
93. Conquest of the M oon and the Apollo M ission 125
94. Cardiac Screen and Spiritual TV Channel 126
95. Special Kindness of Allah to ‘Ashab-e-Kahf’ 127
96. Auliya’s Life after Death 130
97. The Pet Dog of Allah’s Friends Remained Alive 131
98. Rasool Allah (): The Fountain Head of 131
Allah’s Bounties
99. Epilogue 135
Bibliography 138
Index 139
viii
Preface
The modern scientific thought has undergone
metamorphic changes over ages. Its spirit, however, has
constantly remained to justify the existing fact on rational
grounds. Eventually, the twentieth century has witnessed an
unimaginable scientific advancement that has assigned a
vital role to man on the globe in the conquest of the
universe.
In the quest of knowledge, the modern man has also
discovered that the centuries old concepts about religion are
contrary to the scientific thought and, therefore, need to be
either discarded or made compatible with the scientific
method. This is the challenge that the religious scholars and
theologians have failed to face. Instead of analyzing the
problem on scientific basis, they have adhered to their
timeworn ideologies with a practical surrender to the
materialistic values in vogue. Even the torchbearers, the so-
called intellectuals and modern scholars of Islam who
pretend to be abreast with the modern scientific thought
have given in to the onslaught of modern sciences and in
secret depths of their hearts feel nervous how to defend
their position. They are doing more harms than good by
defending their post with archaic weapons.
However, towards the dawn of new millennium, there
has risen one guiding star on the intellectual horizon that
has showered rays of his effulgent wisdom on the modern
mind fallen prey to stray ideologies. Equipped adequately
with the scientific and religious knowledge, he has given
the call to modern man that Islam is the religion that, ever
since its revelation, has the scientific bases which the
modern scientific thought is now claiming to discover and
further needs to explore in its totality. What Descartes and
his successors (Locke, Barkeley, Hume, Kant and Hobbes,
M ontesquieu, M ill and Benthem and others) did to promote
scientific method and rational thought in Europe, has been
accomplished in the world of theology, single-handedly by
Prof. Dr M uhammad Tahir-ul-Qadri. The world has already
recognized him as ‘outstanding man of the century’ and
‘leading intellectual of the world.’
This is not in our purview here to reckon the
contributions made by Prof. Dr Muhammad Tahir-ul-Qadri
to the modern Islamic thought and its reconstruction. Nor
can we measure his achievements in clearing and purifying
Islamic ideology from muddling of various ‘isms’ wrought
over centuries. But the aspect of his intellectual ventures
focussed here relates to a sensitive issue that has
disintegrated the intellectual unity of M uslim thinkers and
their followers.
Who is ‘Wali’ and what role he plays in spreading light
of divine guidance among the believers is a question that
has been answered divergently under the reflective
influences alien to Islam. A huge reservoir of literature
exists on Mysticism, Islamic M ysticism, Pantheism and
Transcendentalism, nature of Mystic Experience, its
variety, allied philosophies and schools of thought. The
antagonists too have generated colossal works proving it
contrary to the ‘true Islam’ and labeling it as an impious
innovation in the approved Islamic code of life. This
controversy has inflicted serious damage to the modern
M uslim mind leading the young educated M uslims all over
the world to desperation and abhorrence from Islam. They
are confused and blatantly question the intellectual validity
and logical wellbeing of Islamic thought. The M uslim
scholars engaged in this unfortunate controversy, however,
ill afford any attempt to recover from the ‘spin’. They
drastically lack in advanced knowledge and are unaware of
x
the ‘phenomena’ of modern scientific mind. Being the odd
ones, they now stay out of this war of wits, which has
spread over East and West. How to satisfy the modern
scientific mind on the question of Islamic Spiritualism, its
nature and significance; the ‘Friends of Allah’- Auliya,
their role and task, status and dignity and the
phenomenology of spiritual experience is an uphill task
which Prof. Dr Tahir-ul-Qadri, however, has performed
with tantamount facility, authority and command.
Without entangling himself in sterile controversy on
mysticism and its various ‘schools’ and types, he has taken
the Holy Qur’an as the basic and exclusive source of his
logic. He triumphantly convinces the reader that a Wali
Allah (a friend of Allah), whether a mystic or a saint
(whatever term one may use to describe him), is a
spiritually privileged M uslim. He acquires heavenly
acquaintance and proximity to Allah through absolute
obedience to and an overpowering love and adoration for
the Holy Prophet . He then himself becomes a source
of spiritual bliss and inspiration for those who stand fast in
his company.
Simultaneously, endowed with a vividly historic
insight, he educates the modern M uslim mind how,
centuries ago, the M uslim scholars defeated their rival
thinkers employing the then contemporary logic against
them. He emphatically exhorts all educated M uslims of the
world to acquire perfect knowledge of modern logic and
defeat the antagonists of Islam who have joined hands
against the ‘Ummah’ with an intention to shake the solid
spiritual realities which are the bases of Islamic thought
and ideology. Prof. Dr M uhammad Tahir-ul-Qadri, the
intellectual spirit of our age, the divine genius of the new
millennium and a ‘Friend of Allah’ has a sagacious eye on
rise and fall of the M uslim and non-M uslim empires. He
possesses a vision that penetrates into future and clearly
discerns the impending dangers and their remedies.
xi
While handling this most difficult and controversial
subject of Islamic spiritual philosophy, disseminating it to
the modern inquisitive mind, he has adopted an easy and
logical style to communicate the ideas with the help of
similitudes and parables and enviably sublime and inspiring
expression. This is exactly the style of exposition and
elucidation manifest in the Holy Quran where the divine
principles and the spiritual realities of life are made home
to man loud and clear through parables and similitudes.
While explaining the nature of friendship with Almighty
Allah he has based his arguments on the verses of the Holy
Qur’an and has taken similitude from modern scientific
subjects specially ‘M agnetism’ and ‘Electric Charge’. The
concept of ‘Spiritual M agnetism’ and ‘Spiritual Charge’
enabling Auliya Allah to get into the ‘spiritual channel’
which originates from the Holy M essenger is a
dazzlingly unique and exceptional addition to the existing
literature on Islamic Spiritualism. It attracts and convinces
the modern educated reader and deletes his disbelief in
spiritual values. It irrefutably proves that the
phenomenology of Islamic Spiritualism is compatible with
the modern scientific method. This dissertation in this way
is, by any standard, a classic piece of literature produced on
the subject.
This work, besides spiritualism, also enlightens the
reader on ventures of modern science especially in the field
of parapsychology. An account of scientific research into
finding the underlying reality of psychic experiences and
supplying empirical interpretations to extra-sensory
perception (ESP) and out-of-body-experience (OBE) has
added substantial value to intellectual status of this
exposition. The glimpses from spiritual life of Auliya, of
their divine experiences in comparison to ESPs, OBEs and
the concept of an infinite power within man, highlighting
the real significance of Islamic Spiritualism, invite the
scientific mind to struggle if it can and belie the spiritual
xii
reality. When they decline to disbelieve in psychic reality
and its wonders on electromagnetic ground, how can they
decline to believe in spirituality of real self of man, its
special link with Allah and its acquired infinite spiritual
competence towards conquering the universe, demonstrated
by Auliya Allah. Studying spiritualism in the perspective of
most modern scientific investigation in the field of
parapsychology is an amazingly emphatic maiden attempt
in the field. It has indeed opened the doors, to embrace
Islamic Faith, on those who have been enabled by this
study to develop their belief in Islamic Spiritualism on
rational scientific grounds. We the believers, welcome this
courage to convert to Islam on this rational basis.
While closing this prologue, I convey my sincere
thanks to Dr. M . Z. Awan who provided me with his
enlightening guidance towards finalizing compilation of
this work. In this regard I owe to him a great deal. And
Hakeem M uhammad Younas M ujaddady! I must say he is
an angel who came and in a single discourse changed the
course of my life. While talking about his ‘Quaid’ he glows
with love and devotion. His motivation kept me in while
accomplishing the assignment. He brought me spiritual
proximity to the ‘Friend of Allah’ who is also a friend of all
of us – Prof. Dr M uhammad Tahir-ul-Qadri, our great
‘Quaid’.
ABDUL AZIZ
xiii
STATEMENT OF CASE
Our Dissociation with the Past
The M uslim Ummah remained at the pinnacle of glory
for over a millennium. It had stamped its existence on the
surface of the earth. But it eclipsed to such a stalemate that
even the urge to remain in the race got consigned to
oblivion. Devoid of a zeal for worldly advancement and
spiritually hollow, we have entangled ourselves in
superficial and absurd paradoxes and contradictions.
Indifferent to our immense ancestral heritage, we have
lagged far behind, serving other nations with a welcome
opportunity to feed on our forefathers’ highly nourishing
and delicious inputs in the field of scientific research and
intellectual advancement. We know we are starving but we
do not comprehend how and why! We have failed to
perceive what assets we have ruined. We are bereaved of
both vision and the insight. This predicament has
consequenced to humiliation, disesteem and debasement.
One major reason of our fall to dishonor and disdain, is
our indifference towards scientific disciplines. It has put us
among the tail-enders in the world. An in-depth inquiry of
human history reveals that our ancestors disseminated
thought and philosophy to the whole world and founded
numerous scientific disciplines. Had our forefathers not
accomplished their pioneer work in the field of empirical
sciences, the contemporary scientific disciplines could
never have developed into their present status. They
dawned with their wisdom on the Western Nations
drowned in murk and darkness of ignorance. The Western
2
World amply fed on our illuminating heredity. And we
spared everything for them witlessly.
3
materialistic and sacrilegious mentality that denies
spirituality root and branch. What a paradox and what an
irony of fate! Our superficial and pseudo intellectuals share
the ideas of Western thinkers, regurgitate their thought and
negate the very spiritualism that forms the basis of
M uhammad’s ‘Channel’ to Allah. A critical analysis
of this situation reveals that the axis of reason and intellect
has shifted from the Islamic World to the Western confines
of wisdom. Whatever they mould carries heretic features. A
majority of our contemporary thinkers and scholars have
been swayed by Western thought. Is it not grievous and
distressing?
The tragic consequence of this deplorable situation is
that the distracted rather deluded M uslim scholars fail to
defend against the contemporary attacks of Western
scientific thought. They either become apologetic for their
paucity of learning and inferiority complex or attempt to
encounter the blasphemous attack equipped with timeworn
Greek thought and philosophy. The output is obvious. What
can they achieve with obsolete weapons? What an
awareness and what a modernism! Centuries after the
demise of Greeks, we teach their philosophy as part of our
curriculum even today. Sequel to this intellectual inertia,
the sources of our creativity have gone parched and
unproductive. What counter-offensive against the Western
scientific method is then possible in this scenario?
4
situation warrants us to concentrate maximum on
acquisition of modern education in the current disciplines,
in addition to dissemination of Islamic thought. The
modern learning merits priority also because, unlike Greek
philosophy, it is consistent with the Islamic thought. The
more you get grounded in it, the clearer you become on its
perfection. The modern scientific evolution has verified and
validated the Holy Quran and Hadith as its origin. This is
an irrefutable fact that expansion of scientific research and
advancement will keep validating the absoluteness and
rationality of Islamic concepts and teachings. In this regard,
probabilities of breakthroughs and progression are infinite
and the prospects of the victory of Islamic thought are
encouragingly bright.
We have to inquire into the factors responsible for the
present predicament of the Islamic world. Why have we
failed to triumphantly advocate our case and standpoint
before the world? Why the world persistently rejects and
repulses our viewpoint based on solid scientific facts?
An objective analysis of the dilemma would unfold that
we, as a community, are unaware of the requisites of
modern age. M ajority of our Ummah is not well versed
with the language that we have to employ to convince the
non-M uslim world of our beliefs. We are not equipped with
the weaponry that the enemies of Islam have put to use for
destroying our strongholds. The enemy is engaged in
adulterating the text of the Holy Qur'an and in
counterassault, we are complacent with the use of merely
the print media to curb the heinous attack launched through
electronic media. The enemy forces have opened gunfire
and we are combating with slings and arrows. They bomb
us to shatter our unity and positions and we feel contented
with throwing stones. Is it not heartrending? Should we
5
close our eyes to the dazzling firepower of the enemy and
hide into the caves of evasion and escape? OR shouldn’t we
equip ourselves overnight with the weapons superior to
those of adversaries to overpower and frustrate their
malicious designs?
6
facts dealt with in the Holy Qur’an and Hadith literature.
Under the circumstances, all intellectuals, scholars and
scientists of the M uslim world are required to jointly
develop some workable plan to get rid of sluggishness and
adynamism; introduce remedial measures to overcome the
odds and perpetuate our existence in the modern scientific
age. Keeping this objective in view, they are to contrive a
strategy how to remedy the present deteriorated situation.
7
method is believed to be the rational method to arrive at the
truth.
In early centuries of Islam, in counterstrike to Greek
offensive attack against Islamic ideology, our Islamic
vanguards, (the Aa’immah-e-Keram), approved and
promoted ‘logic’ (Ilm-e-kalam) as the offensive-defensive
strategy. They frustrated this way the atheist attacks and
proved that Islam was verily the true DEEN.
Today, our sincerity of purpose in spreading and
defending Islam binds us to follow the footsteps of our
ancestors. To consolidate their position and ensure victory
against the adversaries, they used the most effective
weaponry of the day, the Greek philosophy itself. We too
are required to follow the same strategy i.e. using the
contemporary methods of offensive- defensive operations
against the adversary. We need to administer the scientific
method, which our forerunners were not even exposed to,
as it was a nonentity at that time. It is considered to be the
touchstone of wisdom and reason. This is the ‘modern
logic’, the Ilm-e-Kalam Jadeed. This device put to use
would generate the desired results against the Western
intellectual forces deployed to oust us from the civilized
world. This is the only strategy that would guarantee our
success and stability and ensure effective communication
of the message of Islam to all scientific cultures in the
world. This may also confirm our emancipation ultimately
with our heads bowed down, souls prostrated and tears
quivering in our eyes, in the foremost and loftiest court of
our most beloved ‘Prophet’. We will receive from
him alms, benevolence, compassion, mercy, intercession
and deliverance from acts of trespassing, slip and oversight.
He will shower upon us his bliss and bounties and we shall
8
drink to our fill from his ever-spurting spring of love, care
and kindness.
The need of the hour is to equip our coming generations
with scientific knowledge and methodology. This would
not only provide a solid foundation to Islam but also groom
us to put the enemy on defensive through our counter
offensive measures. Without that even the defense of our
modest teachings of Islam is impracticable. Our scholars
absorbed the Greek philosophy to frustrate the Greek faith
and concepts and their onslaught against the M uslim
thought. We also have to follow the same path: acquire
modern scientific learning; reject the adversaries’ concepts
on scientific grounds; stun their wits and mute their
antagonism. This is the secret of our survival as a dauntless
and triumphant M uslim Ummah.
The awful fact, however, is that we are far from our
destination. Science is making rapid advancement and we
are too slow to keep abreast with the modern developments.
The situation is grievous and dreary. It warrants
expeditious but wise and cautious planning to take most
effective measures to equip our youth with the modern
thought and defeat the foes on their ground. Otherwise a
perpetual backwardness will bring us to a total subjugation
leading to annihilation as an independent entity.
9
performed by him as Signs of his Prophethood and reject
his knowledge of the unseen. They totally reject love for
the ‘Auliya Allah’. Nor do they accept their teachings.
Instead, they promulgate a self-made concept of Islam,
which may be in keeping with their materialistic reasoning
but cannot be compatible with the true spirit and real
teachings of Islam.
On occasions, these pseudo scholars and their Western
thinkers seem to be the same class. Both have the same
objectives. The non-M uslim intellectuals strive to keep the
‘Ummah’ from nourishing on the spiritual source. The
M uslim pseudo intellectuals and thinkers too deny
spirituality of Islam and have joined the hostile camp. Our
Western rivals emphatically denounce the spiritual
benevolence, and bliss of our beloved ‘M essenger’ of
Islam. They also deny his life, now, fourteen
centuries after his physical demise. Our awkwardly
educated, ill-informed and strayed scholars do also
disbelieve the living status of the Prophet. They claim
to have faith in the Holy Qur’an but, paradoxically, reject
the unimaginable eminence, spiritual glory and effulgence
of the Holy Prophet – who is the embodiment, divine
recipient and awardee of the Holy Qur’an.
This is an undeniable fact that the religious scholars
assigned to teach Islam in religious institutions have lost
their communication with the majority of the people. They
are an isolated entity. The communities and the milieu that
need exhortation and merit goading and teaching are out of
their reach and intellectual influence. These pseudo
scholars are unfit for the war of wits that is on in the East
and West and in the Arab and non-Arab M uslim world.
Those who somehow, reach the front soon learn that they
are far feeble and low in face of modern learning and
10
scientific interpretation of the Holy Qur’an and Sunnah.
They have limited knowledge and are ill-equipped for any
sort of logical reasoning and intellectual combat. Owing to
lack of scientific knowledge, they fail to come up to the
mark. Their superficial bookish knowledge containing
narratives, debates, religious sanctions against their rivals
and versified fables cannot satisfy a scientific mind.
Consequently, they fail to differentiate right from wrong.
What they try to prove through Qur’anic reasons as
perverse innovations and infidelity, come out to be
righteous, pure and virtuous. Through religious declaration,
Fatwa, they label whom they wish and whenever they
want, as unbeliever and atheist. This would not be
inappropriate to say that all they do to promote the cause of
Holy Qur’an is in fact, detrimental to the Holy Qur’an and
Sunnah. They are miserably handicapped. Nor can one
keep them from this pseudo service of Islam, snatch their
pens and mute their eloquence. Our great thinker poet,
Iqbal has masterly potrayed their true picture in his
splendid poetic work Javed Nama:
“The religion of God is more shameful than unbelief,
Because the M ullah is a believer trading in unfaith;
In our eyes this dew-drop of ours is an ocean,
To his eyes our ocean is a dew-drop.
At the elegant graces of that Qur’an-vendor
I have seen the Trusty Spirit himself cry out!
His heart is a stranger to what lies beyond the sky,
For him the Archetype of the Book is but a fable;
Having no share of the wisdom of the Prophet’s
religion
His heaven is dark, being without any star.
Short of vision, blind of taste, an idle gossip
11
His hairsplitting arguments have fragmented the
Community.
Seminary and M ullah, before the secrets of the Book
Are as one blind before the light of the sun.
The infidel’s religion is the plotting and planning of
Holy War;
The mullah’s religion is corruption in the way of God.”
12
This pearl of wisdom of the Holy Prophet
contains invaluable connotations and denotations.
Rebuking age is worthless and futile; it rather worsens the
situation. Whether you are dynamic or inactive, gaining or
losing, time is indifferent to that. This is a permanent value
subject to no change that time sanctions victory for those
who do not depart from reality; they present and fight their
case more effectively and scientifically and reject any
compromise on principles and rules of the game.
This is a heartrending paradox that a majority of our so-
called learned lot presents the Qur’anic message so
awkwardly that instead of drawing closer to the postulates
of Islam, our younger generation feels fed up with and
strides away from Islamic concept of life. Such religious
scholars (Ulama or M aulvees) are utterly counter
productive. The wrong, self-willed and unauthentic
interpretations of the Holy Qur’an, which is the divine
source of guidance, corrupt their vision and put them on the
erroneous track. The Holy Qur’an verifies:
13
“channels” like Qadri, Sohrwardi, Chishti and others: Why
should there be such channels? What is their value in terms
of utility in practical life? Why should we take the mystic
traditionalists, the saints –Auliya Allah, as our guides and
leaders? Why shouldn’t we implore Allah’s assistance
directly? And why an intermediary link or a ‘channel’ for
mediation is all that necessary?
These interrogations crowd their minds and find vent in
form of defiant utterances. We consider these eloquent
inquiries as rudeness and arrogance. We do not attempt to
convince them with logic and reason. We blame them to be
trespassers and deserters of their faith. Such reprimands do
restrain them for a short while, but eventually frustrate
them and make them astray. Such a rebellious approach
emanates from our failure to present Islamic postulates in
the language of science.
An Exhorting Episode
This would not be out of place to mention an episode
that occurred during one of my visits to London. One of my
elderly friends called on me. He looked gloomy and deeply
worried. Sympathizing, I offered my fervent cooperation
and investigated the problem. He burst out and lamented: “I
sent my son to a mosque for religious education. There the
commentary lectures on the Holy Qur’an were delivered
according to a regular program. He attended these lectures
for a few days and then discontinued. On inquiry, he
retorted, “I listened to the lectures on the Holy Qur’an. But
to my disappointment, what all I learned was contrary to
science and reason. I do not accept such mythological and
unrealistic tales.” Narrating the grieving tragedy my friend
mourned, “ I sent my son to Mosque to learn Islam. But
contrary to what I aspired, he denied his belief, creed and
14
even the dignity and divine status of the Holy
Prophet”.
I consoled my friend and invited him and his son to
dinner. I intended to clear the young man on the essence of
Islam and make him learn the reality. My friend however,
declined saying, “But my son considers you an innovator
and a polytheist”. On this, I approached his son myself,
hugged him and said, “Sonny, We are your guests; courtesy
demands that you accompany us for a while.” I called his
father as well and enquired about all the complexities that
had perverted his son’s mind. He put the questions one by
one and I replied in the same order. The son felt half
relieved in an hour’s time. On my departure he sought
information about my stay their. “Another two three days” I
replied. “Could you spare one more hour please?” he
requested. I replied in affirmative saying, “Not for you
alone. Bring your friends too. There will be an open session
for every body.” When we ended the second session, the
son embraced me, saying, “M ay Allah bless you, you have
saved me from complete divergence”. The son is now a
staunch M uslim, strictly complying with the teachings of
Islam.
M ost wards of immigrants in Europe, owing to their
brought-up in the most modern educated societies, are
exposed to similar problems. They are diverting from the
righteous Islamic teachings and guidance for the sole
reason that we are indifferent to and avoid modern
scientific education and fail to perceive the reality. We
ourselves are responsible for this situation. We can keep the
young generation from this disaster, provided we appreciate
the requisites of scientific age and present Islam to the
young but more knowledgeable and mature mind in a
manner compatible with the prerequisites of our age. We
15
require arranging religious education for our children on
scientific grounds along with formal modern education.
This would bear us positive and fruitful results and our
children would stick to the postulates of Islam tenaciously
and perseveringly.
16
ANALYSIS OF THE
PROBLEM
Why Downfall?
We observe an explicit rebellion against Deen,
depressing downfall and catastrophe i.e. deterioration of
human values. While investigating the causes of decline,
we should not lose sight of this reality that system of
human life is based on three foundations: Belief,
Knowledge and Compliance. These three foundations put
together are called Deen. When these are complied with,
the life can be termed as a balanced religious life.
Belief: The dogmas or beliefs are the ideological
determinants, which are retained in the heart after
comprehension; they are executed at internal or external
level. For instance: Allah is one Who is the Creator. He has
sent the Prophets for guidance of the humanity. After
death, we will be brought back to life on the Day of
Resurrection. On that Day every person will be awarded
paradise or hell according to his or her good or evil
performance. So on and so forth. These determinants are
the constituents of Islamic faith or belief. We, M uslims,
keep the foundation of our faith on the Qur'an and Sunnah.
The other religions have the dogmas according to their
Books. Some people hold the hereditary belief while others
base it upon their insight. Every one behaves and acts under
some ideological determinants, ingrained in one’s mind.
Knowledge: The second foundation of the system of
life is knowledge. We gather it through our five or more
senses. (Parapsychology claims there are as many as
seventeen senses). After this sensory process, our
18
experiences and observations are advanced to the intellect.
The intellect sorts out comprehension of the sensory data,
which is transformed into its quintessence called
knowledge. The sources of knowledge are, therefore,
observations, experiences and apperception. Belief
integrates a being into personality and becomes a vital
force in human life. The second force is knowledge, which
takes its roots from observations and experiences. The
belief precedes knowledge. If knowledge endorses
genuineness of belief, the belief gets validated and
invigorated. It then becomes a strong base of dynamics of a
personality.
Compliance: All actions are deeply rooted in belief and
knowledge. A contradiction between the two can jeopardize
an action or execution. Such a situation is sufficient to
shatter a belief. The individual falls prey to doubts,
ambiguities and develops into a skeptic. The standards of
fair and foul get confused and vision blurs when the
righteous suffer and the wicked prosper. In his private
meditation, he finds faults either with faith or the reality on
ground. When the belief in Allah is ingrained in heart that
He is the Creator and Omnipotent, a passion incites man to
worship Him. But if one does not experience the versatility
of Allah in this world, his belief gets impaired and a
contradiction in belief and knowledge about Allah comes to
fore. Such an unfortunate state of mind benumbs the
impetus and passion for the subservience to Allah. The
belief actually charges all acts like electric current and
becomes a driving force. But if not affirmed by external
reality it gasps its last. A total spiritual devastation.
19
Where Do We Stand?
Reward, retribution, Paradise and Hell are our faith.
Every good deed, it is observed, does not, at times, produce
good results. Similarly, every bad deed does not, every
time, bring about bad results. It is a deceptive situation. All
depends upon the social dynamics. But when our
observation does not conform to our faith, and knowledge
too does not come to our rescue, we lose confidence and go
astray. The foundation of our faith is laid on the unseen:
20
heart forces him to believe but his intellect spurns it. This
contradiction between heart and intellect exists incessantly.
We deny the reality while performing the acts. We
claim to follow the Sunnah of the Prophet but do not
practice it. Our subtle denial is exhibited through our
actions. Although we proclaim that Allah is One yet we
worship our ambitions and lusts and put them equal to
Allah.
This is scientific era and people are free from
stronghold of superstitions. The inquisitive scientific mind
raises questions. The modern man wants to see the facts
with naked eye. Any thing that conforms to observation is
easy to believe in. The scientists substantiate their claims
by demonstrating facts in laboratories. It is believed that
hydrogen and oxygen form water because it is proved in
laboratories.
For the materialists and empiricists, every spiritual
thing is vague or non-existent. The human intellect is
accustomed to proof. The scientific way of judgment,
evaluation and believing things has become the way of life.
We daily observe that if rules of business conduct are
followed, business prospers. Otherwise it declines and ends
up in loss. In a like manner, when every matter is subjected
to practical tests and proved, it becomes believable. If a
faith does not prove its credibility, it is not truly believed
in. In this way, faith remains vacillating and unsettled.
21
the analytical experimentation. Hadrat Ibrahim
implored Allah in the following words:
22
It is the promise of Allah to help the believers. Allah
helped the believers and furnished them with victory
subduing the disbelievers:
23
endorsed it. The question arises as to how can this
culmination of faith be achieved. How can a person get
ascertained of his faith through experimentation and
observation? The scientists do carry out experimentation of
their expounded theories for validation. Are there any
means to reassure faith in the tenets of Islam through
observation and experiments? The answer is in affirmative.
There is a system, which brings about tangible results of
faith through experimentation and observation. This system
based on spiritual experiments and observations is called
‘Tasawwuf’, which is a spiritual discipline and which the
English term ‘mysticism’ perhaps cannot fully describe.
However, for reader’s convenience, we henceforth call it
mysticism. The experts and preceptors of this system are
the spiritual incumbents conventionally known as saints or
Auliya Allah. Mysticism is the only means of the internal
experiences and observations. When the belief in the
unseen passes through the evolutionary processes, it
changes into the firmest belief. Mysticism brings about the
internal observation of the faith to the zenith of certainty.
When mysticism, through observation, endorses faith,
the faith becomes firm and unequivocal. The Auliya Allah,
pass through rigors and tribulations for ascertaining their
faith. They see the miraculous feats of Allah in their lives.
Their actions excel the force of action of millions of people
in the world. Their action is vitalized by Benefaction and
Beneficence of Allah. Their action is based on observation
and experimentation while layman’s action is based on the
theoretical assumptions and perceptions.
24
learning felt still a deficiency and unsatiety in
comprehending the reality of Deen. He approached the
religious preceptors to inquire into the reality of Deen but
could not find the ‘truth’. Then he resorted to the
philosophers but badly failed to learn reality of Deen. So he
turned for help to the incumbents of the batiniyah sect
(seclusion group); but in vain. Eventually he made his way
to mystics (sufiya and sages) and inquired about the truth.
They persuaded him to follow their way. He did so and
found the reality.
Imam Ghazali narrates:
The vicissitudes of life, family affairs and
financial constraints engulfed my life and
deprived me of the congenial solitude. The
heavy odds confronted me and provided me
with few moments for my pursuits. This state
of affairs lasted for ten years but wherever I
had some spare and congenial moments I
resorted to my intrinsic proclivity. During
these turbulent years, numerous astonishing
and indescribable secrets of life were
unveiled to me. I was convinced that the
group of Aulia (holy mystics) is the only
truthful group who follow the right path,
display best conduct and surpass all sages
in their wisdom and insight. They derive all
their overt or covert behaviour from the
illumining guidance of the holy
Prophet, the only guidance worth
quest and pursuit.” 1
25
Imam Ghazali was completely convinced that the path
of Aulia ( holy mystics) was the only gainful and genuine
course and the remaining ones were all stray paths. They
are scrupulous and pre-eminent in their talk, conduct and
affairs. They surpass all the people in wisdom and
scholarship. The life of Aulia reflects the model of the holy
Prophet in sitting, standing, sleeping, awakening, walking
and all chores of life. Their whole life is permeated with the
holy enlightenment of the Prophet’s teachings and his love.
They seek guidance from the Prophet (). They do not
follow their whims. They follow the holy footsteps of the
beloved Prophet , and perceive as if the curtain is
lifted and the divine light dazzling at the doorsteps of the
adorable M essenger illumines their real self. Hence,
life of the Auliya Allah is the best life and their course of
life leads straight to Allah.
“This is the best course which fully
substantiates the Prophetic stature. If you
analyse and engross the Qur'an and other
relevant literature, you will find out the
reality evident and effulgent like sunshine.”1
The state of certainty in faith, therefore, can only be
achieved through mysticism. It ignites the spiritual force
inside you and bestows the observation explicitly to the
extent of certainty as if there is something tangible in your
hand.
According to Imam Ghazali, this state begins with the
onset of true dreams. As the innerself gets purged, true
dreams start and unveil the reality of life. With that the
spiritual enlightenment and awareness gets activated. The
26
holy Prophet has termed true dreams as fortieth part
of Prophethood.
The Prophet said:
27
I had the sight of the Prophet seventy
times during my wakeful moments.
The scholars of Ahadith in moments of ambiguity used
to resort to the Prophet and get genuine guidance.
The human intellect is unable to encompass such a psychic
state of Auliya Allah. They take guidance directly from the
Prophet during their lifetime and vision the reality.
There is a difference between seeing and listening. Allah
guards the communication and actions of His Friends,
Auliya. Allah fulfils all they say.
28
This is how we need to look at the significance of
spiritual discipline in modern scientific era. The true
validation of our faith in the unseen can only be acquired
through a mystic psychic effort fulfilling all the requisites
of scientific method.
Science, although, does not accept or confirm the
existence of spiritual visions, contacts and
accomplishments, yet the evident and tangible results
brought about through spiritual and mystic experiences
only bewilder scientific investigators; spiritualism cannot
be gainsaid.
The subsequent chapters take an account of some
experiences of laymen, non-M uslims, common and
psychologically and physically normal people that put the
scientists in awe and surprise. A positive investigation into
the reality was then initiated to understand the
phenomenology of these experiences. Science has failed to
deny the reality and has made an advance to find and
confirm more to it. In comparison to these common place
events, the spiritual reality is a far superior phenomenon
that rather helps science to reach its faith in transcendent
reality.
29
SCIENTIFIC BASES
OF
SPIRITUAL PHENOMENA
Historical Aspect
While making statement of case in the first chapter, we
have pointed to the Western thinkers’ averse rather hostile
stance towards spiritualism and our pseudo scholars’ blind
submission to the Western scheme of thought. We aslo
need to look at the historical aspect of the problem to
acquire and facilitate a better comprehension of the
scientific bases of spiritual experience.
This is an undeniable historical fact that since the time
of ancient Greeks, Eastern thought has played a vital role in
the development of Western philosophies and
psychologies. This intellectual influence on Western mind
reached its zenith during Renaissance period. With the
advent of natural sciences, however, the positivistic
approach dominated Western science and philosophies and
the intellectual West drifted away from the Eastern
psychologies and study of transcendence.
A quotable instance is that of Plotinus who felt
influenced by Persian and Indian philosophies. He, in his
reflex action, left a deep impact on Christian mystics,
which continued for centuries. He profiled a world of
experience beyond the bonds of sense-reality. He offered
the doctrine of divorcing the sensuous experience to
transcend self-awareness, time and place and achieve the
state of ecstatic union with God. This doctrine formed an
essential ingredient of Christian psychology. Later,
engendering a controversy between science and religion,
the progressive thinkers of science-age regarded the mystic
31
aspects of religion as outdated, unscientific and based on
ignorance and lack of education. The custodians of religion
also took an aggressive stance of which Galileo became an
exemplary figure. The gulf then could never be abridged.
The empirical intellectual culture in the West rejected the
Eastern philosophies and psychologies, disregarding them
of any import in the new materialistic scheme of things.
After this fall, however, there was a revived inclination
towards Eastern thought in nineteenth century. There are
numerous factors responsible for this shift in the Western
stance. One of these factors is the fact that the Western
psychologies ignored a large range of experience that
happens to be an inevitable and dynamic part of our life.
This tilt towards spiritual experience is revealed through
writings of some leading psychologists of that age.
A Canadian psychiatrist R.M. Bucke narrated an
experience how he and two of his friends spent the evening
reading Wordsworth, Shelley, Keats, Browning, and
especially Whitman. When they parted at midnight, he had
a long drive. His mind, deeply under the influence of the
ideas, images and emotions called up by the reading and
the talk of the evening, was calm and peaceful. He was in a
state of quiet enjoyment. Suddenly, without early warning
of any kind, he found himself wrapped around, as it were,
by a flame-colored cloud. For an instant he thought of
fire—some sudden conflagration in the great city. The next
(instant) he knew that the light was within himself. Then
there came upon him a sense of exultation, of immense
joyousness, accompanied or immediately followed by an
intellectual illumination quite impossible to describe.
32
Later they called it as a glimpse of cosmic
consciousness.1
M any Western psychologists, likewise, became keen in
studying transcendent experiences and in this way laid the
foundation of ‘Transpersonal Psychology’. C.G. Jung,
M edard Boss, Gardener, Lois M urphy, Alan Watts,
M aslow, Charles Tart and Robert Ornstein are the leading
psychologist who promoted the study of transcendence of
self, spirit, unitive consciousness, peak experiences, ecstasy
and mystic experiences. They realized that the Western
scientific scholars blundered by neglecting this very
significant area of human life.
Charles Tart, a major investigator of transcendent
experiences observed:
‘Western Psychology has dealt very poorly
with the spiritual side of man’s nature,
choosing either to ignore its existence or to
label it pathological. Yet much of the agony
of our time stems from a spiritual vacuum.
Our culture, our psychology, has ruled out
man’s spiritual nature, but the cost of this
attempted suppression is enormous. If we
want to find ourselves, our spiritual side, it
is imperative for us to look at the
psychologies that have dealt with it.’ 2
Even after acquiring this insight into the significance of
spiritualism, the Western philosophers and psychologists
have failed in appreciating the true knowledge and
information the Holy Qur'an has furnished on human
psychology. Out of a bias against the Qur'anic thought they
deny themselves the enlightenment on the secrets of
1. Cosmic Consciousness.
2. Transpersonal Psychologies.
33
individual as well as collective personality of a people that
lead to the real success. All their interests in Eastern
religions’ psychologies revolve mostly around
‘Abhidhamma’, Buddha’s teachings and ancient scriptures
of India, China and Japan. They turn away from the Qur'an
which describes their actual state of mind:
34
˜
The analysis of the problem in the preceding chapter
reveals belief as one of the fundamentals of our life. How it
works in self-exploration and self-actualization amounting
to incredible manifestations of real human self, falls
beyond the scope of reason. However, it functions within
the confines of scientific method but in its own peculiar
way. The believer who attains a close link with Allah
through firm faith in Deen, its perfect implementation and
deep love for the Holy Prophet , experiences his own
spiritual observations and undergoes the rigors of
experimentation dictated by the discipline. But this has
never so far been studied and comprehended in a scientific
way.
Studies in parapsychology, however, have attempted to
find the facts that have remained hidden from rational
scanning. The research has brought forth certain
experiences that a psychic undergoes. This has opened
doors of investigation to new realities of life difficult for
the scientific studies to absorb. Nevertheless, its
significance towards understanding spiritualism and the
reinforcement it provides to stabilize faith in the spiritual
truths can never be underestimated. It is because our
spiritual life too operates through the same apparatus of
human psyche that engenders psychic experiences. This
takes us into an interesting phase of our present inquiry.
˜
35
The purvie w of Reason and Science
“There are more things in heaven and earth,
Horatio, than are dreamt of in your philosophy.”1
Reason is a unique faculty bestowed upon man by
Almighty Allah. It is a distinctive attribute of man. It is
intangible itself but has an access to empirical (existential)
reality and can perform brilliantly under the illumining
guidance of transcendent (essential) reality. Science is its
great achievement and it does apprehend the contents of
Revelation. However, the Spiritual or the Transcendent
Reality and the real self of man (termed as Khudee by
Iqbal) are beyond its ken.
Pass beyond Reason,
It’s a lamppost on the way,
Not the destination itself. 1
Reason is at its best when it conducts scientific
investigation. It guides us to solutions and decisions on the
bases of data it has collected. If the data are inadequate, the
guidance provided to us by reason is ineffective. Then we
choose hit and trial because reason falls helpless in the
absence of the required knowledge about facts.
Our knowledge is adequate and sufficient so far as the
physical world and the empirical self of man are concerned.
Here, the guidance of reason is reliable and perfect. But
knowledge processed by reason about man’s real self and
the Ultimate Reality and the relationship between the two,
leaves us blind. This is not the domain of reason. With
regard to the physical world we ill-afford any negligence in
acting on the advice of reason. But as regards our self and
spiritual wellbeing, we are ill-advised to place any reliance
on reason.
1. Shakespeare, Hamlet.
1. Dharb-e-Kaleem by Allama Iqbal.
36
Here, we require Divine Guidance where reason fails.
Reason functions but in its own sphere; the moment it
oversteps, it falls. Understanding the limitations of reason
and scientific investigation is, therefore, inevitable.
37
Jode opines:
(Intuition) is its own authority and carries
with it the guarantee of its own authenticity.
For those truths which we know intuitively
no reasons can be adduced, simply because
they are not reached by a process of
reasoning. Reason no doubt may be enlisted
later to produce arguments in their
favour.”2
Dr Crowther aptly remarks:
The last word of science on any topic may
perhaps be left for the last man to utter. 1
Science, therefore, is a perfect guide so far as the
physical self of man or his earth-bound life is concerned.
But the real self of man transcends human reason. Its nature
is unknown to us. It may even be impossible to know it. All
that we know about it is confined only to this awareness
that it is free; that it has unlimited capacity to develop; that
it has an in-built urge to grow; that it is a spiritual substance
capable to acquire attributes of the Ultimate Reality – Allah
Almighty. These are but the glimpses of the real self that
we have to be contented with. ‘Allah is the Light of
Heavens and the Earth’; and the real self of man gets
illumined by this ‘Light’. Here reason gets extinguished
and science only gropes in the dark.
38
spiritual flights of human soul. They are excluded from
their sphere. Terms such as extra-sensory perception, out-
of-body experience, or psychic experience describe all
episodes or events to which they fail to provide any
interpretation.
There are many records of people, who see
themselves, or seem to see themselves, from
outside themselves. These are the varieties
of out-of-body experiences that seem to me
to be more common than many people
suppose. How common, no one knows;”
common because man has been endowed
with such capabilities that assist him to
develop into his real being. 1
Robert Rivlin, and Karen Gravelle, in their joint venture
Deciphering the Senses have examined the spectrum of
human perception and revealed that there may be as many
as seventeen senses. Drawing on the most recent scientific
research, they have described certain psychic experiences
and attempt to find some scientific interpretation to these
events.
To perceive the real nature of man’s spiritual life, this is
inevitable to comprehend, as far as possible, the dynamics
of psychic experiences. The ESPs and OBEs produced here
with their scientific analyses intend to equip us with an
insight to peruse what actually spiritualism means in Islam.
Episodes from spiritual life of Auliya Allah shall further
enrich our information. That will enable us to process in
our mind what actually the concept of spiritualism is and
how one can acquire it through spiritual magnetic
experience – the query this work is striving to answer.
39
These efforts of the scientists (empiricists) although
have their own significance in comprehending dynamics of
human mind yet they are incomparable with the
manifestations of man’s real self (spiritual self) particularly
when the real self is closely linked with the Divine Reality
– Allah Almighty. Whether the scientists deny or accept the
correspondence of real self of man with the Divine Reality
is immaterial.
This is very simple to understand. Science deals only
with matter and not the spiritual realities. They have their
respective scopes and domains. Science is based on reason
whereas spiritual existence of man is based on faith in the
unseen and revival of life beyond grave. Science believes in
trial and error and persistent probe into material reality;
spiritual life is based on revelations. The sensory apparatus
of man can perceive the spiritual realities in form of
observations that can only bewilder human intellect.
A common man experiences something extra-sensory
and the magnetic sensitivity or electromagnetic energy is
found to be the answer. In the presence of such findings can
one refute the verity of spiritual realities parallel to psychic
ones – parallel in form though not in substance? The
conclusion already drawn in the preceding pages remains
that science only gropes in dark so far as man’s real self
and its life and growth in relation to its proximity with God
is concerned.
40
Extra-Sensory Perception (ESP)1
The Concept
The episode pertaining to Hadrat Suleman and the
little ant adequately highlights the ESP concept.
A tiny insignificant creature, an ant, heard the troops of
Suleman marching on. Fearing that all the ants would
be crushed under their feet, the ant forewarned its whole
family:
41
time and place? Was there something beyond sensory
apparatus? A perception, extra-sensory?
Paradise Lost: When in paradise, both Adam and Eve
were in perfect harmony with each other and with the entire
nature. They had learnt the inner essence of all things. They
sang with the birds and communicated with other species in
their own languages. They had acquired this art. Then the
unfortunate occurrence put them apart. The man and nature
were disassociated. M an failed to communicate with the
vegetable and the animal worlds. Innocence expired and the
paradise ended with the end of harmony with nature. The
communication between the individual and the cosmos
terminated. We got confined to our senses - the empirical
reality. That was how we had to live on earth!
Paradise Regained: But there still was a way back to
harmony with nature, a chance to restore communication
between the individual and the cosmos. Once it happens,
you can talk to the spirits of the dead and know what is
going to be said before it is uttered. Through precise and
accurate intuition you become aware if somebody is going
to harm you. We have seen how a tiny little creature, ant
sensed the impending danger posed by Suleman’s
troops.You rise above or beyond time and become timeless
which enables you to feel future as present. That is getting
out of the frontiers of senses. That is something extra-
sensory, the perception of infinite, and the restoration of
complete tuning in with nature, the revival of paradise.
Such experiences of harmony and communication with
cosmos are those that fall within the realm of
parapsychology, extra-sensory perception and psychic
phenomena. The one who manages to get into such a state
of harmony can then see, know and feel all things on a
more expanded level than normal. It is timelessness Adam
42
and Eve enjoyed before the fall when the senses
encompassed an all-dimensional communication with
nature.
43
of me, extending out into somewhere. You
might say it was like the view of someone
sitting on an atom. Somehow my
consciousness got totally wrapped up in
something completely different.
He also had similar perceptions some time afterwards.
He took them as ‘sort of an electrical effect’; he would
experience something internally, which actually occurred
later. It would not just be a reflection of the occurrence but
actually the experience of the event although in a slightly
different mode than it would happen later.
It’s as though there were two valid points of
reality for a given incident. In experiencing
something on the front end and then
experiencing it again at the second point, it
becomes very difficult to distinguish which is
the true reality, which came first. After
going through something like this it throws
you into a different mind set.
Do we perceive what happens or do we make it happen
to correspond to what we perceive? This bothered him
much. “I believe that perception is a little bit of both, that
perception itself can actually go outward rather than just
flowing in as most people believe. I think that perceptions
themselves can be constructive acts in the ongoing creation
of everything around us¾that’s one way I have to explain
some of the things that happened to me.” Wolfe’s answer!
We, however, have to see what answer science finds to
this inquiry.
44
Winston Churchill’s ESP1
Winston Churchill, during World War II, used to make
frequent trips out to the line to boost the morale of his
troops. Every day his driver would come, open the car door
for him, and Churchill would get seated. One morning,
however, the driver opened the door as usual but Churchill
refused the open door. He went around to the other side of
the car, opened the opposite door and got in. Then they set
off. As his car sped up to the destination, on the way, a
bomb exploded immediately alongside the car and threw it
onto two wheels. M iraculously, it righted itself. Had
Churchill followed his normal routine, the car would have
gone on the wrong side because of his weight. So he
escaped the disaster. Later, he revealed that he had heard a
voice saying, “Stop. Go around to the other side and get in
there,” when it had been time to get into the car.
What was this voice? What sense was involved in the
perception? Was it a communication with the cosmos or
what? Wait for the research to come to fore, take up the
investigation and answer the inquiry.
45
whistling and singing in the bathtub. Although she was
ready to go out somewhere, she changed her mind and
decided to stay back home. Anxiety and fear had taken over
her. She kept restlessly listening to his voice, fearing that
his singing would subside owing to the dreadful mishap.
Then she heard the water running out but no singing.
Immediately she ran and opened the door and there he lay,
exactly as she had seen him years before in her frightful
imagination. There was gas heat and the window was
closed and he had apparently been overcome by fumes. She
immediately opened the door and windows and called the
doctor; Herbert was revived. Had she not been there he
doubtlessly would have passed away.
What magic is it that kept the mother on her toes? She
perceived it before its actual occurrence. How could it all
happen?
46
was a consciousness A and a consciousness B; his ego
remained attached to the consciousness A.
The B personality belonged to his body. His physical
condition deteriorated and heart fibrillated. He had a
sensation of a built-up of individual consciousness in each
organ: the head, the heart and the viscera. These
components became more individual and the B
consciousness began to disintegrate, while the A
consciousness seemed to be altogether outside the body,
which it could see.
He felt his consciousness gradually expanding and he
could see not only his body and the bed in which it was, but
everything in the whole house and garden, and then
realized that he was seeing not only things at home, but in
London and Scotland. He was free in a time dimension of
space wherein “now” was in some way equivalent to
“here.” He failed to know wherefrom he was being
directed, and what was the source of his explanations.
Seeing oneself from without and feeling lifted out of
oneself with the bodily consciousness alive is what they
call OBE. Does science offer any explanation to that? Let
us see.
47
acupuncture was once totally rejected by the medical
scientists. But it is now considered a standard practice in
hospitals. Likewise, science has developed some degree of
acceptance for psychic phenomena. In some cases, it offers
at least partial explanations while for others, such as
reincarnation, they are watchful and look for some more
developments and evidence. For ESPs and OBEs they now
talk of categories. Precognition or telepathy is one category
in which a person experiences something without
immediate physical reference. Psychokinesis is another
type where objects are moved by mental powers. They also
regard ESP as a human experience and find its dynamics in
magnetism and electromagnetism, which permeate human
organism as well as the universe.
It is a Human Experience: ESP is something extra-
sensory. It may be sixth or a sixteenth sense. They now talk
about seventeen instead of conventional five senses that
man is blessed with. The scientists do not consider ESPs as
results of some unknown or hidden forces. Nor do they
regard them as an offshoot of mystical thinking or some
magic or witchcraft. It is a very human experience in which
sensory signals are transmitted and received by the body.
Nevertheless, there are two considerations: first, they are
signals below the normal threshold of a known sensory
system; second, they are a form of energy that is being
detected by a sense, which we are so far unaware of. But
although various forms of ESP lie beyond scientific
investigation, yet we expect that one day they will be
known as a rational phenomenon.
Magnetic Sensitivity: The question is: are humans
insensitive to the earth’s gravitation? It relates to existence
of magnetic sensitivity in humans; it has already been
demonstrated that other animal species do possess it. Robin
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Baker experimented to prove it in humans. He has recorded
in his book Human Navigation and the Sixth Sense, an
experiment in which groups of blindfolded people were set
free at some distance from their homes. They were then
asked to walk toward where they assumed their homes to
be. Baker concluded that humans could use magnetic fields
as an aid to navigation in the absence of visual cues.
EEG & SQUID: The evidence to the existence of
magnetic sensitivity is supported by a finding which may
help explain the perception of projected images that one
can perceive around the heads of others and which form the
basis of ESP and telepathy. EEG (electroencephalograph)
measures the overall electrical activity of the brain. A
newly developed device known as SQUID
(superconducting quantum interference device) measures
extremely fine electrical activity in the brain from just
above the scalp as proved by Lloyd Kaufman and his
colleagues at New York University. It also maps and
records shifts in brain activity emanating from different
types of thought. The instrument can also detect how brain
processes information and what different parts are involved
in pattern recognition and problem solving beside other
functions. The research also substantiated the idea that
activity of the brain may project out beyond scalp. The
brain itself transmits signals of its thinking to the outside
world in addition to what already our body and face do in
this regard.
This leads us to telepathy or ESP. An ESP, therefore,
may be an image of a person’s inner mental state reflected
in an electromagnetic energy field projected from his head
in the form of an aura. These are the extra-sensory powers
that someone can consciously or unconsciously read a
person’s mental state from such radiation.
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The Mystics’ Third Eye - Pineal Gland: Pineal
Gland is the only structure in the brain, which is not
bilaterally symmetrical. It is a lonely individual organ
surrounded by a greater mass of other brain structures. The
scientists consider it a relatively primitive part of the brain.
Science has, however, attempted to prove it as an origin of
mystic thinking. That is why it has also attracted the
attention of mystics and philosophers.
Descartes considered pineal gland as the seat of human
soul. He propounded that it was in the pineal that spinal
fluid was formed: the supposed medium of exchange
between body and soul. Various religions particularly in the
east regard it as a “third eye”. They hold that through it can
be visioned the light of the world and divine guidance.
Those who practice yoga advise to close the eyes and
hold the index finger about half an inch away from the
middle of forehead. This stimulates the pineal gland. A
bright aura of light becomes visible as a symbol of divine
inspiration. In modern theory of mysticism pineal gland is
named as ‘inner eye’ to see the mystical light within the
soul. Some believe that if a small flashlight is shone at the
middle of the forehead the pineal will get stimulated to
function better. So we can safely conclude that Pineal
Gland serves as a clue to biological functioning of human
organism facilitating its spiritual dynamism.
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business or discussing informally things concerning
different chores of life, one suddenly knows exactly what is
going to be said before it is uttered, or exactly what
something will look like before it is seen. These and many
others are the experiences, sensory or extra-sensory, for
which science has yet to supply empirical substantiation.
Extra-sensory implies outside the range of normal senses.
But do we know all our senses and their individual actual
scope of function? These experiences may, therefore, be
truly sensory, i. e. they may be completely internal, within
the person who perceives them, and not manifestations of
any external power or source. The receiving sensory system
may be muffled or enveloped in mystery, incapable to
comprehend the proceedings.
Karen Gravella’s account of electromagnetic energy in
pertaining to ESP is a valuable study of the phenomena.
If psychic perception does occur through
some sensory system that allows a person to
literally snatch thoughts and images out of
the air, what can be the means through
which the images are received? The most
likely explanation is that some kind of
sensing of electromagnetic radiation is
involved, but through a mechanism which is
still totally hidden. In this way, the
electromagnetic vibratory frequencies of
colors themselves could be perceived
directly. And this could also correspond, of
course, with the sources of electromagnetic
energy emanating from the body. The kinds
of brain signals detected by the SQUID are
extremely weak, however, and would only
51
account for the kind of psi experiences that
occur at close range. 1
A study accomplished by James Beal of NASA’s
M arshall Space Flight Center points to the microwave
energy in the “X-band” (around 9 giga hertz) involved in
the subject puzzle of human psychic functioning. This
frequency falls within the bands used in commercial
broadcast applications (when a news crew goes live, it
sends back signals to the station on either 2, 7 or 13 GHz),
He holds that this is the frequency at which many living
organisms also seem to emit radiation. This suggests an
analogy between life processes in the human body and the
process how radio and television signals are created,
transmitted and received through various modifications.
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Effects of –ive and +ive ions on
Human Mind
There are various phenomena associated with positively
charged electrical fields and the negative flow of free ions.
If negative ion flow is well maintained in the air it adds
peacefulness, tranquility, improved healing and what not to
human life. Changes, on the other hand, in the negative ion
supply in the atmosphere generate adverse reactions like
depression, lethargy, despondency etc. An approaching
storm causes a build-up of positive ions in the air. Sequel to
that the flow of electricity in the nervous system slows
down. Hence the consequences.
These various forms of energy are the forces to which
the body responds. Whether or not some specific sensory
system detects them is not yet ascertained. However, there
is a likelihood that such a sensory mechanism does exist
which has not so far been known. For the finding is that the
transmission is either aided or hindered by large amounts of
electricity present in the environment.
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human organism does not react. However, animal’s fur gets
electrified, literally bristling with the static charge. This
effect is intensified when the animal is in an enclosed place
space like a house. This makes the animal extremely
uncomfortable. Then horses try to break free, dogs bark
violently, and cats move their kittens out of doors.
Communication might occur on a much lower
frequency. The earth itself vibrates constantly between. 1
and 100 times a second, with an average frequency around
10 hertz., falling in a range between 8 and 13 hertz. The
brain wave pattern associated with sleep and dreaming also
operates at the same frequency. This is also the frequency
of light flashes or rapid-fire sounds that can bring on an
epileptic seizure. In view of all that the scientists suggest
that minute changes in this natural vibratory frequency
might account for profound psychic changes and
perceptions.
We also do not thoroughly know the functions of all the
various parts of brain. If one of them is supposedly
involved in sensing electromagnetic spectrum, a link
between the body’s hormone/enzyme processes and some
as-yet-unknown environmental factor can be pointed to. At
present, the only thing known about the science of psychic
phenomena is that they seem to be matched fairly closely
with alpha waves¾electrical signals produced by brain
when it is engaged in activities such as dreaming and
creative thought.
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Was there involved some electromagnetic field or the
Earth’s vibration frequency? What type of perception that
was which the little ant and Hadrat Suleman
experienced? The ant not only perceived their movement, it
also knew about Suleman !
Conclusion: This is one of the miracles of the Qur'an
that ages ago, it pointed to the realities which now man is
so anxiously probing into. The electromagnetic causality of
such experiences to which science has yet to provide
substantial meaning bears special import. The ant knew the
unknown and heard the inaudible. Suleman heard the
ant and understood the message. It is compatible with those
laws of science that science has yet to discover but which
do exist in nature. The scientific method confirms that its
findings are never final because it is an ever-growing
process. On the contrary, the divine realities are eternal;
they are unchangeable; man has to apply all his faculties to
explore, find, learn and believe in all such realities. So far
as they remain unknown and unseen, man must place his
faith in the unseen reality, submit himself to the Creator of
the universe and obey his commands to triumph in his quest
for the most coveted scientific knowledge. The more he
delays his belief in the unseen, the more distant he drifts
from the truth. And the distance involved is measurable in
millennia!
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The Almighty within Us 1
Scientific probe is one way of looking at the psychic
phenomena. There is yet another approach on that. You
may find the century’s best sellers and reward classics on
the subjects like the ‘giant inside you’, ‘the cosmic power
within you’ or ‘habits of most effective people in the
world’ and so on. They claim that you are the ‘artificer’ of
your own future. As you change your thought-life, you
change your destiny. They also pronounce that methods
they teach in their books have already helped thousands of
people to experience guidance, health, prosperity,
happiness, and peace of mind; that over hundred thousand
people have already used these secrets to obtain a happier
and more fruitful life.
The literature thus produced spells out secrets of a life-
changing art to discover the latent power you are endowed
with to realize your objectives. Then it suggests certain
exercises as well based on religious faith and some psychic
phenomena to conquer difficulties with the divine help of
the ‘cosmic power’ or the ‘Almighty Within Us’ that
permeates our existence.
Let us put aside the intellectual value of both theory and
practice it contains. Also disregard for a while its
evaluation on the spiritual scale from purely mystic point of
view. What enhances its interest value is the study how
today, in the modern scientific era, people put to use,
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though haphazardly, the power of faith in God even outside
the world of Islamic faith. This is heartening to see that
through spiritual prayers and practices, modern man feels
keen to get out of his difficulties caused by materialism and
that people from other religions also are inclining towards
the spiritual practices which were peculiar to Islam.
They cannot, however, fully succeed without Islam as
there is no religion on earth but Islam that offers a sound
system of spiritual uplift ensuring real success in worldly
life. Those who search peace through spiritual means have
to adopt this spiritual system having irrefutable scientific
bases. However, we regard and welcome their interest in
spiritual practices even outside Islamic faith as a step ahead
in this direction. Islam will provide them perfection as
described in the subsequent pages. Here, we need to peruse
what this literature presents.
Tuning in
Dr M urphy holds that there is a power in you that has
never been fully released and that moves the whole world.
‘It is within you.’ Those who mastered tuning in with this
amazing power rose to heights in a short time. You possess
countless potentials to develop and the power within you,
discovers them and lifts you out of failure, misery, and
despondency. It guides and directs you and opens up new
vistas for you, “dries your tears, dissolves your problems
and sets you on the high road to happiness, freedom and
peace of mind.” This power enables you ‘to move onward,
upward and Godward along all lines.’
It Heals
M rs. Helen Hanford LA California, succeeded to
contact this wonderful Power and got rid of her trouble:
57
I began to think that the power of the
Godhead was within my own mind and that I
could use it. I began to think that this power
was greater than hydrogen bombs, atomic
energy or electricity and that all these were
nothing as compared to the All-Powerful
God within me. For ten days I had been
unable to lift my arm upward without
unbearable pain, which caused me to
scream at times. On the way to my family
doctor, I tuned in on the Cosmic Power and
affirmed: Through the Power of the Al-
mighty within me, I am now moving my arm
freely. I lifted my arm to a horizontal
position with no pain whatsoever, and I
moved it more freely than had been possible
for some weeks. The doctor tested my arm,
and all goes well. Truly, the kingdom of God
is within each one of us!
It Brightens
Dr. Lothar Von Blenk-Schmidt is an air space scientist.
Whenever he faces some problem in the engineering
department related to space projects, he stills the wheels of
his mind. He then affirms quietly: Infinite Intelligence
within me casts light on this project. On this his mind
suddenly gets illuminated with the answer. Infinite
Intelligence within him responds to his requests.
It Delivers
A financial wreck developed ulcers and hypertension
and was “in a mess.” He was obsessed by the idea of a Jinx
as if God was punishing him for his past sins.
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He was advised that as long as he would believe in a
Jinx following him he would suffer because a man’s beliefs
change into experiences and events. The bankrupt followed
a prayer advised to him and got rid of the trouble.
He prayed loudly five or six times a day, and
convalesced in a month’s time. The new idea enthroned in
his mind brought him riches of life.
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headline of a newspaper about a plane
disaster, killing all the passengers. I woke
up, flabbergasted, perturbed and charged
with feeling of dread. I found that my wife
was awake. Staring at me she said, “Did you
have the same dream that I had?” Behold!
She told me exactly the same dream that I
had seen, in all its details! I cancelled the
trip. Next morning the same flight had a
fatal crash; all lives were lost, exactly as I
had seen in the dream. The dream saved my
life.
We do not dream with our conscious mind awake. In
sleep the conscious mind is put out; the subconscious and
the unconscious mind find free play. The subconscious
mind dramatizes its contents during sleep; It presents many
symbolic pictures and illogical situations.
But they say the cosmic power protects life through
dreams as in the dream quoted here. ‘Dreams are the
television series of your Deeper M ind. There are all kinds
of dreams, including dreams of pre-vision, where you see
an event before it happens objectively and which may
apply to yourself or to others. The dream may reveal the
fulfillment of your desire or it may be a warning to avoid a
tragedy.’
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This young man terribly lacked the courage to go into
business for himself. For long he remained shy. But after
praying in the above manner and affirming his union with
the Divine Presence he felt in him a new wave of strength
and confidence. He went into a deal for a restaurant, and
with magic qualities of faith and courage paid off for the
deal in a year’s time. He did not care for the relatives who
would always discourage him that he didn’t have a chance
and that he would ultimately fail. But he realized deep
within himself that nothing could defeat him, as he
possessed the priceless quality of faith in the Cosmic Power
within him to watch over him in all his ways.
His secret was that he held on tenaciously to the idea
that his Senior Partner would advise him and prosper him
until his subconscious mind had absorbed the idea and had
brought it to pass.
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GLIMPSES
FROM SPIRITUAL LIFE OF
AULIYA ALLAH
Spiritual Link between
Real Self of Man and the Divine Self
We have seen at length what science has achieved so
far, as regards man’s psychic powers or capabilities. We
have also had glimpses of the latent powers which even
those possess and actualize who have not embraced faith
and who do not practice the formal spiritual discipline
which has been revealed to mankind through the beloved
M essenger of Allah. They only have an unsystematic belief
in all what they observe whether compatible with or
incongruous to science. They do not have faith in the
‘unseen’ which is basic to Islamic faith. They are,
therefore, deprived of the real knowledge of spiritualism,
its real value in our practical life and the reservoir of
energies it provides to man to conquer the universe. They
do many things but in a disorderly manner. They do
achieve out of it but very little. They neither study nor
practice the formal establishment of divine link between
real self of man and the Ultimate Divine Authority of the
universe – Allah Almighty in accordance with the revealed
procedure.
Spiritualism of Islam is based on the relation of the real
human self to the Divine Self, which is the Perfect Self. He
is no doubt the Almighty ‘the Eternal, the Living and the
Self-Subsistent’ (The Qur’an, 2:255). All depends upon this
affiliation between the believer’s soul and Allah which
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Islam so emphatically exhorts. Hadrat M akhdum Ali
Hajwiri (Data Ganj Bakhsh) explains: 1
Tasawwuf is to establish relation with Allah.
M an establishes his relation with Allah abandoning the
worldly lustful temptations and affiliations. Consequently,
the spiritual bliss and rapture entrance him.
The spiritual insight into the Qur'anic philosophy
reveals that the human self has, by virtue of his relation
with Allah Almighty, the capacity to develop itself on the
model of the Divine attributes. It then rises higher and
higher in the scale of existence. It is a hard task and man is
required to be on guard against all threats from within and
without while treading this path. The restrictions Islam
imposes on the individual aim at developing in him a strong
character and enduring personality for successful self-
actualization. This is where we need the divine guidance
and spiritual assistance from someone who has already
attained Allah’s proximity and accomplished what is
essential to reach the ultimate goal – the countenance of
Allah. The best model to follow in this regard is the Sunnah
of the Holy Prophet .
At this juncture, the system of spiritual channels comes
in to facilitate spiritual survival and growth of the common
man in face of heavy odds and tempting evils of the earthly
existence. This is the spiritual system that has perpetuated
ever since the emergence of Islam through Auliya Allah
who enjoy nearness to Allah and His Holy M essenger
and who are the spiritual giants of the universe. They
acquire the divine attributes and Allah places under their
control what all they wish to control.
1
Kashf-ul-M ahjub (p.52)
64
A Mo’omin’s hand is Allah’s hand’
Commanding, Elegant, Prudent, Triumphant.1
This happens according to a system. We have already
acquainted ourselves with the studies on parapsychology
and the literature produced on learning about infinite
potentiality man has been bestowed with. Islam offers a
well-organized system that wins us the spiritual prowess
and competence. The lives of Auliya Allah are replete with
the incidents that befittingly illustrate as to what it is that
we call the spiritual power, how it is acquired and what is it
that we name as the spiritual system of life. This also
unfolds how these spiritual personalities acquire attributes
of the Divine Reality.
These glimpses are in sharp contrast with the casual
episodes that the scientists of parapsychology probe with an
unusual surprise. These anecdotes have been taken from
‘Muslim Saints and Mystics’ by A.J.Arberry, an English
translation of Tadhkiratul Auliya by Farid-ud-Din Attar.
They are in fact miraculous manifestations of the
spiritualism of Islam.
Glimpses
65
Hasan Basri’s neighbour Simeon, a fireworshipper, fell
ill and was on deathbed. Hasan called on him and found
him discoloured with fire and smoke.
“Fear God,” Hasan counselled him. “You have passed
all your life amid fire and smoke. Embrace Islam so that
God may have mercy on you.”
“Three things keep me from becoming a M uslim,”
Simeon replied. “First, you speak ill of the world, yet you
run after worldly things day and night. Second, you fear
facing death, yet you do not prepare for it. Third, you
believe in seeing God’s face, yet you do everything
contrary to His good pleasure.”
“This is the token of those who know truly,” Hasan
commented. “Now if believers act as you describe, what
have you to say? They acknowledge the unity of God
whereas you have spent your life in fire worship. You who
have worshipped fire for seventy years and I who have
never worshipped fire - we are both carried off to Hell. Hell
will consume both you and me. God will pay no regard to
you; but if God so wills, the fire will dare not burn one hair
of my body. For fire is a thing created by God; and the
creature is subject to the Creator’s command. Come now,
you who have worshipped fire for seventy years; let us both
put our hands into the fire, then you will see with your own
eyes the impotence of fire and the omnipotence of God.”
Saying that, Hasan thrust his hand into the fire and held
it there. Not a particle of his body was affected or burnt.
When Simeon saw this he was amazed. The dawn of true
knowledge began to break.
“For seventy years I have worshipped fire,” he groaned.
“Now only a breath or two remains to me. What am I to
do?”
Become a M uslim,” Hasan replied.
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“If you guarantee in writing that God will not punish
me,” said Simeon, “then I will believe. But until I have it in
writing, I will not believe.”
Hasan wrote it down and the witnesses endorsed the
document. Then Simeon wept bitterly and accepted Islam.
He spoke his last testament to Hasan.
“When I die, bid them wash me, then commit me to the
earth with your own hands, and place this document in my
hand. This document will be my proof.”
Having charged Hasan thus, he spoke the attestation of
faith and died. They washed his body, said the prayer over
him, and buried him with the document in his hand. That
night Hasan went to sleep pondering what he had done.
“How could I help a drowning man, seeing that I am
drowning myself? Since I have no control over my own
fate, why did I venture to prescribe how God should act?”
With this thought he fell asleep and saw Simeon in a
dream glowing like a candle; on his head a crown, robed in
fine raiment, he was walking with a smile in the garden of
Paradise.
“How are you, Simeon?” Hasan inquired.
“Why do you ask? You can see for yourself,” Simeon
answered. “God Almighty of His bounty brought me nigh
His presence and graciously showed me His face. The
favours He showered upon me beggar description. You
have honoured your guarantee; so take your document. I do
not need it anymore.”
When Hasan awoke, he saw that parchment in his hand.
“O God,” he cried, “I know well that what You do is
without cause, save of Your bounty. Who shall suffer loss
at Your door? You grant a fire worshipper of seventy years
to come into Your near presence because of a single
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utterance. How then will You exclude a believer of seventy
years?”
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and Rabe’a was his fourth; that is why she was called by
that name.
There was no lamp lit in the house, nor a rag to swaddle the
baby.“Go to neighbour so-and-so and beg for a drop of oil,
so that I can light the lamp,” his wife said to him.
The father had already promised that he would never
ask any mortal for anything. So he went out, just laid his
hand on the neighbour’s door, and returned.
“They won’t open the door,” he reported.
The poor woman wept bitterly and he, in that state of
extreme anxiety, placed his head on his knees and fell
asleep. He dreamed that he saw the Holy Prophet .
“Be not sad,” the Prophet bade him. “The girl
child you are just blessed with is a queen among women,
who shall be the intercessor for seventy thousand of my
Ummah. Tomorrow,” the Prophet continued, “go to
Isa-e-Zadan, the governor of Basra. Write on a piece of
paper to the following effect: ‘every night you send upon
me a hundred salutations and blessings, and on Friday night
four hundred. Last night was Friday night, and you forgot
me. In expiation for that, give this man four hundred dinars
lawfully acquired.”
Rabe’a’s father on awaking, burst into tears. He rose up
and wrote as the Prophet had bidden him, and sent the
message to the governor by the hand of a chamberlain.
“Pay him two thousand dinars,” commanded the
governor on reading the note, “as a thanksgiving for my
beloved Prophet remembering me. Give another four
hundred dinars also to the Shaikh, and tell him: ‘I wish you
come to me so that I may see you. But I do not hold it
proper for a man like you to come to me. I would rather
come and rub my beard in your threshold. However, I
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adjure you by God, whatever, you may need, pray let me
know.’”
A Glimpse of Faith
Once two gentlemen came to visit Rabe’a Basri; both
were hungry. They expected that they would be entertained
with food by their hostess.
“It may be that she will give us food,” they said to each
other. “Her food is bound to come from a lawful source.”
When they sat down there was a napkin with two loaves
laid before them. They were well content. A beggar arrived
just then, and Rabe’a gave him the two loaves. The two
men felt much upset, but said nothing. After a while a
maidservant entered with a handful of warm bread.
“My mistress sent these,” she explained.
Rabe’a counted the loaves; they were eighteen.
“Perhaps it was not this that she sent me,” Rabe’a
remarked.
All that the maidservant assured her proved of no avail.
She took back the loaves and carried them away. Now it so
happened that she had taken two of the loaves for herself.
She asked her mistress, and she added the two to the pile
and returned with them. Rabe’a counted again, and found
there were twenty loaves. She now accepted them.
“This is what your mistress sent me,” she said.
She set the loaves before the two men and they ate,
feeling much amazed.
“What is the secret behind this?” they asked her. “We
had an appetite for your own bread, but you took it away
from us and gave it to the beggar. Then you said that the
eighteen loaves did not belong to you. When they were
twenty, you accepted them.”
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“I knew when you arrived that you were hungry,”
Rabe’a replied. “I said to myself, How can I offer two
loaves to two such notables? So when the beggar came to
the door I gave them to him and said to Almighty Allah, “O
Lord, You have said that You repay tenfold, and this I
firmly believe. Now I have given two loaves to please You,
so that You may give twenty in return for them.’ When
eighteen were brought to me, I knew that either there had
been some misappropriation, or that they were not meant
for me.”
Ibrahim Adham
Ibrahim Adham, born in Balkh of pure Arab descent, is
described in Sufi legend as a prince who renounced his
kingdom and wandered westwards to live a life of complete
asceticism, earning his bread in Syria by honest manual toil
until his death.
DDDD DDD DDD
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Sweet Pomegranates
“Once,” Ibrahim Adham narrated, “I was appointed to
look after an orchard. The owner of the orchard came and
said to me, ‘Bring me some sweet pomegranates.’ I brought
some, but they were sour.
“ ‘Bring me sweet ones,’ the owner repeated. I brought
another dishful, but they were also sour.
“ ‘Glory be to God!’ the owner cried. ‘You have spent
so long in the orchard, but you do not know ripe
pomegranates?”
“ ‘I look after your orchard, but do not know what
pomegranates taste like because I have never sampled any,’
I replied.
“ ‘When I heard these words, I departed from that
place.”
Allah’s Remembrance
Once Ibrahim passed by a drunkard. His mouth was
foul. So he fetched water and washed the drunkard’s
mouth.
“Do you leave foul the mouth that has mouthed the
name of God? That is irreverence!” Ibrahim said to himself.
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“The ascetic of Khorasan washed your mouth,” they
told the man when he woke.
“I too now repent,” the man declared.
After that Ibrahim heard in a dream, “You did wash a
mouth for My sake. I have washed thy heart.”
Beggary
One day Ibrahim saw a beggar bewailing his lot.
“I guess you bought beggary gratis,” he remarked.
“Why, is beggary for sale?” the beggar asked in
astonishment.
“Certainly,” Ibrahim replied. “I bought it with the
kingdom of Bulkh. I got a bargain.”
Sitting Cross-legged
No one had ever seen Ibrahim sitting cross-legged.
“Why do you not sit cross-legged?” he was asked.
“I did sit that way one day,” he replied. “I heard a voice
from the air saying, “Son of Adham, do servants sit so in
the presence of their lords?’ I at once sat upright and
repented.”
(1)
“Go and be God’s”
Ba Yazid’s mother sent him to school. He learned the
Qur’an. One day his teacher was explaining the meaning of
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the verse in Sura Loqman, Be thankful to Me, and to your
parents. These words changed Ba Yazid’s mind.
“Sir, please permit me to go home and say something to
my mother.”
The master gave him leave, and Ba Yazid went home.
“Why, Taifur,” cried his mother, “why have you come
home? Did they give you a present, or is it some special
occasion?”
“No,” Ba Yazid replied. “I reached the verse where
God commands me to serve Him and you. I cannot manage
in two houses at the same time. This verse stung me to the
quick. Either you ask for me from God, so that I may be
yours entirely, or apprentice me to God, so that I may dwell
wholly with Him.”
“My son, I resign you to God, and exempt you from
your duty to me,” said his mother. “Go and be God’s.”
“The task I supposed to be the hindmost of all tasks
proved to be the foremost,” Ba Yazid later recalled. “That
was to please my mother. In pleasing my mother, I attained
all that I sought in my many acts of self-discipline and
service.
One night my mother asked me for water. I went to
fetch her some, but there was none in the jug. I fetched the
pitcher, but none was in it either. So I went down to the
river and filled the pitcher with water. When I returned to
the house, my mother had fallen asleep.”
“The night was cold. I stood there keeping the jug in
my hand. When my mother awoke from sleep she drank
some water and blessed me. Then she noticed that the jug
was frozen to my hand. ‘Why did you not lay the jug
aside?’ she exclaimed. ‘I was afraid you might wake when
I was not present,’ I answered. ‘Keep the door half-open,’
my mother then said.
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“I watched till near daybreak to ensure that the door
was properly half-open and that I should not have
disregarded her command. At the hour of dawn, that which
I had sought so many times entered by the door.”
(2)
“O Lord, Care Well for our Exile.”
After his mother had resigned him to God, Ba Yazid
left Bestam and for thirty years wandered from land to
land, disciplining himself with continuous vigil and hunger.
His mother in the meantime had grown ailing and old with
the back bent double owing to grief.
After Ba Yazid had visited M edina, he received the
order to return and care for his mother. Accordingly, he set
out for Bestam, accompanied by a throng. The news spread
through the city, and the people of Bestam came out to
welcome him a good way from the town. Ba Yazid was
likely to be so preoccupied with their attentions that he
would be detained from God. As they approached him, he
drew a loaf out of his sleeve. Now it was the month of Holy
Ramazan; yet he stood and ate the loaf. As soon as the
people of Bestam saw this, they turned away from him.
“Did you not see?” Ba Yazid addressed his
companions. “I obeyed an ordinance of the sacred Law, and
all the people rejected me.”
He waited patiently until nightfall. At midnight he
entered Bestam and, coming to his mother’s house, he
stood listening for a while. He heard his mother performing
her ablutions and praying.
“O Lord, care well for our exile. Incline the hearts of
the Shaikhs towards him, and vouchsafe him to do all
things well.”
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Ba Yazid wept when he heard these words. Then he
knocked the door.
“Who is there?” cried his mother.
“Your exile,” he replied.
Weeping, his mother opened the door. Her sight was
dimmed.
“Taifur,” she addressed her son, “do you know what
has dimmed my sight? It is because I have wept so much
being parted from you, and my back is bent double from
the load of grief I have endured.”
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Self-Sacrifice
A number of great scholars gathered before Abu Hafs
and questioned him on self-sacrificing love.
“You are able to express yourselves. You define it,”
Abu Hafs replied.
“As I see it,” said Junaid, “true self-sacrifice means that
you should not regard yourself as self-sacrificing, and that
you should not attribute to yourself whatever you may have
done.”
“Excellent,” commented Abu Hafs. “But as I see it,
self-sacrifice means acting with justice towards others, and
not seeking justice for oneself.”
“Act on that, our Companions,” said Junaid.
“To act rightly requires more than words,” retorted Abu
Hafs.
“Rise up, our companions,” Junaid commanded when
he heard this reply. “Abu Hafs exceeds in self-sacrifice
Adam and all his seed.”
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“If you have brought broth and halwa, I will open the
door.”
“I have,” replied the porter.
“Bring them in,” said the elder, opening the door.
“I was amazed,” the porter related. “I asked the old
man, ‘What is going on? How did you know that I have
brought broth and halwa?” The old man answered, ‘Last
night when I was at my prayers, the thought came into my
mind that my children had been begging me for them for a
long time. I know that my prayer has not been in vain.”
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Shibli got up, but for all his efforts he could not
extinguish more than one lamp.
“Sheikh, how is this?” he asked.
“You were forty persons, emissaries of God. For the
guest is an emissary of God. Naturally I lit a lamp in the
name of each one, for the sake of God, and one for myself.
Those forty which I lit for God you were unable to put out,
but the one lit for myself you extinguished. All that you did
in Baghdad you did for my sake; I did what I did for God’s
sake. So the former was extravagance, the latter not.”
Abul-Qasim al-Junaid
Abul Qasim al-Junaid, elaborated a theosophical
doctrine which determined the whole course of orthodox
mysticism in Islam. He expounded his theories in his
teachings, and in a series of letters written to various
contemporaries that have survived.
DDDD DDD DDD
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urging. Now that the Prophet has commanded you, you
must speak.”
“God forgive me,” Junaid replied. “How did you know
that I saw the Prophet in a dream.”
“I saw God in a dream,” Sari explained. “God said, ‘I
have sent the M essenger to tell Junaid to preach from the
rostrum.”
“I will preach then,” consented Junaid. “only on one
condition, that it be to no more than forty persons.”
One day Junaid was preaching, and forty persons were
present. Of these eighteen expired, and twenty-two fell to
the ground unconscious. They were lifted up and carried to
their homes.
On another day Junaid was preaching in the cathedral.
In the congregation there was a Christian lad, but no one
knew that he was a Christian. He approached Junaid and
said, “According to the Prophet’s saying, ‘Beware of the
insight of the believers, for he sees by the light of God.’ ”
“The pronouncement is,” replied Junaid, “that you
should become a M uslim and cut your Christian girdle, for
this is the time of M uslimdom”
The boy immediately became a M uslim.
After Junaid had preached a number of times, the
people cried out against him. He gave up preaching, and
retired to his room. For all that he was urged to resume, he
would not do so.
“I am content,” he replied. “I cannot contrive my own
destruction.”
Some time later he mounted the pulpit and began to
preach without any prompting.
“What was the inner wisdom in this?” he was asked.
“I came upon a Tradition,” he replied, “according to
which the Prophet said, ‘In the last days the spokesman of
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the people will be he that is the worst of them. He will
preach to them.’ I know that I am the worst of the people. I
am preaching because of what the Prophet said, so that I
may not oppose his words.”
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“Yes, I do.”
“then take it away,” Junaid said, You have a better right
to it. I possess nothing and I need nothing.”
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“Why did you not kill it?” Junaid asked him.
“Because the master said it must be done in a place
where no one can see,” the disciple answered. “Wherever I
went, God saw.”
“You see the measure of his understanding!” Junaid
exclaimed. “Compare that with that of the others.”
All the other disciples begged God’s forgiveness.
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Private Sanctuary of God
Someone known as Naseri, a Sayyad, one of the
descendents of Hadrat Ali, intended to proceed on
pilgrimage. When he reached Baghdad he went to visit
Junaid.
“Whence comes the Sayyad?” Junaid enquired when
greetings had been exchanged.
“From Gilan,” he replied.
“Of whose sons are you?” asked Junaid.
“I am descended from Ali the Prince of the Believers,
God be well pleased with him,” the man answered.
“Your forefather wielded two swords,” said Junaid.
“One against the unbelievers, the other against himself.
Now, Sayyad, you who are his son, which of these two do
you employ?”
The sayyid wept bitterly when he heard these words
and groveled before Junaid.
“M aster, my pilgrimage is here,” he exclaimed. “Show
me the way to God.”
“Your heart is the private sanctuary of God,” said
Junaid. “So far as you are able, admit naught unsanctified
into the private sanctuary.”
“That is all I want to know,” said the Sayyad.
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Junaid described his symptoms in detail, enumerating
each pain in turn. The Christian treated him, and departed.
Later the two friends came together.
“Why did you expose all your pains to a Christian?”
Shibli asked.
“So that he might realize,” Junaid answered, “if His
friend is treated so, what He will do to His foe! And you,”
he added, “why did you not describe your pains?”
“I was ashamed,” Shibli replied, “to complain to an
enemy of the Friends!”
Dhun-Noon, al-Misri
Abul Faiz Thauban bin Ibrahim al-M esri, called Dhun-
Noon, studied under various teachers and traveled
extensively in Arabia and Syria. A great saint of his time
and a legendary figure as alchemist, supposed to have
known the secret of the Egyptian hieroglyphs.
DDDD DDD DDD
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Stone turned into Emerald
Once a man came up to Dhun-Noon and said, “I have a
debt, and I have no means of paying it.”
Dhun-Noon picked up a stone from the ground and
gave it to him. The man took the stone to bazaar. It had
turned into an emerald. He sold it for four hundred dirhams
and paid his debt.
A Defiant Youth
A certain youth was always speaking against Sufis. One
day Dhun-Noon took the ring off his finger and handed it to
him.
“Take this to market and pawn it for a dinar,” he said.
The young man took the ring to market, but they would
not take it for more than one dirham. The youth returned
with the news.
“Now take it to the jewelers, and see that they value it
at,” Dhun-Noon told him.
The jewelers priced the ring at a thousand dinars.
“You know as much about Sufis,” Dhun-Noon said to
the youth when he returned, “as those stall holders in the
market know about this ring.”
The youth repented, and shunned his disbelief in the
Sufis.
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“Soul,” answered Dhun-Noon, “if you want me to do
that, then consent with me tonight in chanting the whole
Koran in the course of two rak’as.”
His soul consented. The next day Dhun-Noon prepared
sekbaj and set it before his soul. He washed his fingers and
stood in prayer.
“What happened?” he was asked.
“Just now,” Dhun-Noon replied, “my soul said to me,
‘At last after ten years I have attained my desire.’ ‘By
God,’ I answered, ‘you shall not attain that desire,”
The relater of this story states that Dhun-Noon had just
spoken these words when a man entered and set a bowl of
sekbaj before him.
“M aster,” he said, “I did not come on my own. I was
sent. Let me explain. I earn my living as a porter, and I
have children. For some time now they have been asking
for sekbaj, and I have been saving up. Last night I made
this sekbaj for the festival. Today I saw in a dream the
world-adorning beauty of the M essenger of God. ‘If you
would see me on the morrow of uprising,’ said the Prophet,
‘take this to Dhun-Noon and tell him that M uhammad, the
son of Abdullah, the son of Abdul-M uttalib, intercedes with
him to make truce with his soul for one moment and
swallow a few mouthfuls.”
“I obey,” said Dhun-Noon, weeping.
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Yearning consumed me,
Love beguiled me,
God revived me.
One day later he lost consciousness. On the night of his
departure from this world, seventy persons saw the Holy
Prophet in a dream. All reported that the Prophet said, “The
friend of God is coming. I have come out to welcome him.”
When he died, there was seen written in green on his
brow, “This is the friend of Allah. He died in the love of
Allah. This is the slain of Allah by the sword of Allah.”
When they lifted his coffin to carry him to the grave the
sun was extremely hot. The birds of the air came and with
wings flapping kept his bier shaded from his house to the
graveyard.
As he was being borne along the road, a muezzin
chanted the call to prayer. When he reached the words of
attestation, Dhun-Noon lifted a finger out of the shroud.
“He is alive!” the shout went up.
They laid down the bier. His finger was pointing, but he
was dead. For all that they tried, they could not straighten
his finger. When the people of Egypt beheld this, they were
all put to shame and repented of the wrongs they had done
him. They did things over his dust that cannot be described
in words.
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The youth did as Ahmad bade him. When daylight
returned, a gentleman brought a hundred dinars and gave
them to the Shaikh.
“Take this as a reward for your night of prayer,” he said
to the thief.
The thief suddenly trembled all over. He burst into
tears.
“I had mistaken the way,” he cried. “I worked for God
just one night, and He has favoured me so.”
Repenting, he returned to God. He refused to take the
gold, and became one of Ahmad’s disciples.
Seventy Candles
Once a dervish was received by Ahmad; in hospitality.
Ahmad lit seventy candles.
“This is not pleasing to me,” said the dervish. “M aking
a fuss bears no relation to Sufism.”
“Go then,” said Ahmad, “And extinguish every candle I
have not lit for the sake of God.”
All that night the dervish was pouring water and earth,
but could not extinguish even one of the candles.
“Why so surprised?” Ahmad addressed the dervish next
morning. “Come with me, and you will see things really to
wonder at.”
They went off and came to the door of a church. When
the Christian deacons saw Ahmad and his Companion, the
archdeacon invited them to enter. He laid a table and bade
Ahmad to eat.
“Friends do not eat with foes,” Ahmad observed.
So Ahmad offered them Islam, and seventy of his
retinue accepted conversion. That night Ahmad had a
dream in which God spoke to him.
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“Ahmad, you lit seventy candles for M e. I have lit for
you seventy hearts with the light of the Faith.”
Lack of Faith
Shah-e-Shuja‘ had a daughter. The kings of Kerman
asked for her hand in marriage. He requested three days
grace, and during those three days he went from mosque to
mosque, till at last he caught sight of a dervish praying
earnestly. Shah-e-Shuja‘ waited patiently until he had
finished his prayers, then he addressed him.
“Dervish, do you have any family?”
“No,” the dervish replied.
“Do you want a wife who can recite the Koran?”
“Who is there who will give such a wife to me?” said
the dervish. “All I possess is three dirhams.”
“I will give you my daughter,” said Shah-e-Shuja‘ “Of
these three dirhams you possess, spend one on bread and
one on attar of roses, then tie the marriage-knot.”
They agreed accordingly. That same night Shah-e-
Shuja‘ dispatched his daughter to his house. Entering the
dervish’s house, the girl saw some dry bread beside a jug of
water.
“What is this bread?” she demanded.
“It remained over from yesterday. I kept it for tonight,”
the dervish told her.
Thereupon the girl made to leave the house.
“I knew,” the dervish observed, “that the daughter of
Shah-e-Shuja‘ would never be able to live with me and put
up with my poverty.”
“Sir, it is not on account of your lack of means that I am
leaving you,” the girl replied. “I am leaving because of
your lack of faith and trust, in that you set aside bred from
yesterday, not relying on God’s provision for tomorrow. At
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the same time I am surprised at my father. For twenty years
he has kept me at home, always saying ‘I will give you to a
god-fearing man.’ Now he has given me to a fellow who
does not rely on God for his daily bread.”
“Is there any atonement for this sin?” the dervish asked.
“Yes,” said the girl. “The atonement is, that only one of
the two remains in this house myself or the dry bread.”
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“Prophet of God,” I cried, “who am I that you should be
so gracious to me?”
“In the hour,” Yusuf answered, “when that lovely girl
flung herself before you, and you committed yourself to
God and sought His protection, God displayed you to me
and the angels. God said, ‘See, Yusuf! You are that Yusuf
who inclined after Zoleikha only to repel her. He is that
Yusuf who did not incline after the daughter of the King of
the Arabs, and fled.’ God Himself sent me with these
angels to visit you. He sends you the good tidings that you
are of God’s elect.”
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Qur'an, Science and
Phenome nology of
Spiritual System
The Holy Qur’an on Divine Status
of Auliya Allah
The style and expression of the Holy Qur’an is charged
with wisdom, guidance and exhortation. In the same
exhorting style it addresses, on occasions, our dearest and
the most adorable Holy Prophet , and these
exhortations contain implied instructions for the whole
Ummah. In the following verse of the Holy Qur’an Allah
goads his most kind and beloved M essenger:
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M essenger , to continue tenaciously and with utter
involvement the companionship of those who enjoy the
ecstasy of calling on Allah the Sustainer. M orning and
evening they spend every moment conscious of their
spiritual contact with Allah and accomplish His plans in the
world. Doing all chores of life, they need nothing except
pleasure and satisfaction Allah Seeking His proximity, they
long only for ‘union’ with Him and pass away in the same
state. They are the Auliya Allah, His companions. ‘Allah is
pleased with them and they are pleased with Allah They
call on Allah and Allah calls on them’. Their dignity lies in
the fact that those M uslims, who seek spiritual contact with
Allah, are required to join the pious and pure company of
Allah’s companions. This is the spiritual world. They are
spiritually so intimate to the Creator that we are exhorted to
establish a contact with them. M aulana Room has also
emphasized:
The desirous of Allah’s company must sit
with Allah’s friends.
The glimpses from spiritual life of Auliya Allah have
already depicted this spiritual contact with Allah. The
Islamic history is replete with anecdotes of Allah’s friends
and their disciples. These episodes are authentic and
irrefutable records of the wonders of Islamic spiritualism
manifested through routine activities of the saints and their
dedicated followers.
Ghous-e-Azam Syedana Abdul Qader Jilani Hadrat
Khwaja M oeen-ud-Din Chishti Ajmairi, Hadrat Baha-ud-
Din Zakria M ultani, Hadrat Shah Rukn-e-Alam and Hadrat
Data Ganj Bakhsh (RTA), were those few who attained
Allah’s proximity and achieved His bliss. The above-
quoted verse of the Holy Qur’an commands us to join the
company of such spiritually elevated Auliya Allah and feed
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on their spiritual charity and benevolence. Their
companionship would ‘systematically’ lead us to Allah’s
companionship and win us His favours. They are not
ambitious of paradise, position or fame. Nor do they long
for ‘noble spouses matching in age, specially created for
Allah’s friends in reward of their noble deeds.’ The sole
incentive that keeps them awake is the chance for a glimpse
of Allah’s face. The Qur’an enjoins those who seek Allah’s
sight to perpetually glance at the face of ‘His Friends’.
Allah has also commanded to stay away from those who
have neglected Allah’s remembrance:
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Why Companionship of Allah’s Friends?
Instead of detaching oneself from reality around,
drunken with private meditation and calling “Allah, Allah”
in isolation, why shouldn’t we join the company of Allah’s
Friends complying with the divine instructions? According
to Islamic Shariah code, what is the significance of getting
into the spiritual “channel” swearing fealty and allegiance
placing hand on hand, and establishing affiliation with the
“Auliya Allah ”? Why shouldn’t we establish a direct bond
with Allah and why to have a go-between? Why to have the
link of His ‘devotee’ in between whereas eventually we
aspire only for closeness to Allah Almighty ?
These inquiries bear significance for two reasons.
Firstly, the spiritual thought and spiritualism is tapering off
gradually. ‘The supremacy of mind over matter’ is a phrase
people do use more often than not. But, ‘the supremacy of
the spiritual over the material’ is not commonly
appreciated. M aterialism and materialistic thinking with
empirical education is predominating religious education
and even the highly educated and learned people examine
and scrutinize Islam against materialistic criteria. Instead of
tailoring their worldly affairs according to the Islamic
concept of life, they attempt to fit Islamic teachings into the
frame of their material interests. Such a worldly wisdom
suspends the belief that the spiritual values of life are the
greatest factor in the estimate of ‘reality’. It replaces
generosity with selfishness and munificence with pride in
possession. The materialist becomes myopic to the fact that
the material is ephemeral and relative and the spiritual is
eternal and absolute. He fails to comprehend how through
all the fire of persecution Ibrahim remained unhurt,
how the inanimate world gets under spiritual command and
how stones turn into emeralds when touched by Dhun-
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Noon. The miracles of spiritual might (mo’ojizat) are
beyond his dimensioned wisdom.
Secondly, in our age, inactivity is coupled with
corrupted creeds. In religious circles, the pseudo
monotheists deny the spiritual greatness and dignity of the
Auliya and regard their teachings as ‘perverse innovations
and atheistic pile of sayings’. These so-called religious
intellectuals do not award any status to spiritual systems in
Shariah. Nor do they regard it of any historical and
religious significance. The damage they have done is
beyond estimate. People have lost the right path; they are
deprived of the only chance, before death, of self-
purification during their stay on earth. They are inert and
inactive towards their life hereafter. Who will reconstruct
them into pious souls that Allah so earnestly desires them
to become? Only the Auliya Allah bring about the spiritual
arrangement for such a rebuilt and reformation of our
personalities. Unfortunately, however, people are being
pulled and dragged away from teachings of Allah’s
Companions, their divine affiliation and ‘spiritual
channels’. The number of people is increasing who
question the legitimacy of considering spiritual
personalities and mystics as linking channel between Allah
and His ‘devotees’. This controversy is confusing the mind
of the common man.
However, when we turn to the Holy Qur’an for
guidance on this issue, we are enlightened that Allah has
declared His “Friends” (Aulia) as a go-between
arrangement to lead his servants to purification, fruition of
their virtues and ultimate emancipation. This is the basic
principle even of all professional training as well as general
education that the experienced and the experts impart on
the job training (OJT) to the novice who gradually and with
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dedicated efforts acquire skills and learn and one day
become experts themselves.
The spiritual bond with Allah is not a man-made
‘channel’. It is beyond man’s capacity to bring about such
arrangements. This is Allah’s divine Will that His Friends
are inevitable for spiritual uplift of common man. This is
what the Qur’anic verse denotes:
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Proclaim, He is Allah, the Single.1
If someone asks Allah to pronounce His Unity
(Oneness) Himself directly without any channel, He would
rejoin: This is below M y Dignity to address My creatures
directly. Nor any human is permitted to talk to me without
any ‘medium’. Allah has revealed in the Holy Qur’an:
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commands the Prophet to declare (for the consumption of
the people) that “ Allah is the One, the Only.”
The crux of the matter is that Allah does not speak to
any one directly. He conveys His message through the
channel of His M essenger, and vice versa. No body can
establish any direct communication with Allah. As
validated in the Holy verse on Oneness of Allah, He
delivers His tidings to His creatures not directly but
through His Prophet We, therefore, in no capacity
can develop a bond with Him without the go-between link
of the Holy M essenger . This is Allah’s sovereign
Will. We are instruction-bound and therefore, cannot
trespass.
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(O’ my beloved Messenger), Proclaim, if you
love Allah then obey me. (In return) Allah will
award you His love and affection.”1
Allah has clearly pronounced, “O my dearest
M essenger, inform all if they love Allah and claim to be
His believers, they are required to love you and obey your
exhortations. The one who implements this command, will
be awarded Allah’s affection and fondness.” Another
significant aspect to this proclamation is that obedience to
Allah without obedience, love and devotion for the
M essenger is abhorred and rejected.
102
When My servants inquire from you, O’ My
Prophet , tell them I am close.’1
It implies that when the believers seek Him and inquire
from His M essenger , they should be clearly informed
that Allah is close by them. Allah is very close to His
servants. But how can we identify those fortunate souls
who are being given the happy tidings of Allah’s
closeness? Reading in between the lines, we learn that they
are those who seek the favours and bounties of Allah’s
M essenger . Allah loves those who love and obey
His ‘Rasool’ . Love for Allah and his ‘Rasool’ is
essential for faith.
If your fathers, your sons, your brothers,
your spouses and your family ties as well as
the wealth you have acquired and the
business you dread will fall off, plus the
dwellings you are so fond of are dearer to
you than Allah and His Messenger or
striving for His sake then wait around till
Allah brings His command to pass. Allah
does not guide such immoral folk. 2
The one who turns away from Muhammad-ur-Rasool-
Allah, invites Allah’s displeasure and goes to rack
and ruin. He falls from the status of Allah’s servant and is
demeaned. In this context, Imam Ahamd Raza composed a
charged poetic verse:
By my Lord, this is Allah’s door, inescapable;
Wherefrom we get Allah’s favors;
Turning away from here (Muhammad) implies
Turning away from there (Allah).
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Inevitability of Messenger’s Channel for
Allah’s Servants
The Holy M essenger is an indispensable link
between Allah and his believers. When the hypocrites, out
of their rivalry and prejudice refused to obey the
M essenger, Allah revealed to the Holy Prophet () how
to recognize such double dealers:
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communicated His message to them through His
M essenger. He could assign the angels to place a chapter of
revelation daily by everybody’s pillow and task to learn it
by heart every morning. Allah could also adopt for every
believer the way He spoke to His selected and the chosen
M essenger . This way, there could be a direct link of
every creature, man and woman with Allah . But, Allah’s
wisdom and sagacity cannot be questioned. It is all
prevailing. He decided that the Holy M essenger is
the inevitable link for dissemination of Allah’s message.
Cognizance about Allah entails awareness about the Holy
Prophet . To know Allah we have to know the Holy
prophet .
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only to reach the exalted court of our most dignified and
adorable Prophet . He takes care of our access to
Allah . Allah has himself comprehensively outlined the
role of our dearest Prophet in this regard:
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Distribution of Allah’s Blessing by the
Holy Prophet
This is settled now that without our total submission to
the Holy Prophet’s authority, we cannot avail Allah’s
bliss and compassion. We must never forget of the fact that
the M essenger’s bliss and bountiful dividends are a
harbinger of Allah’s delight and satisfaction with His
obedient devotees. The M essenger’s ‘link’ is the
means to set up a contact with Allah . Any effort to
renounce this ‘Channel’ will be a satanic attempt to abort
Allah’s arrangement. This fact is verified by the Holy
M essenger’s declaration:
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only at this doorstep. Incline to Allah’s message; I welcome
you.”
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Those who seek access to Allah must stand fast in the
companionship of His friends—Auliâ; join their social
circle, attend their sessions of ecstasy and taste what extract
they derive from Allah’s remembrance day and night. If
you fail to get a sip, even the smell would suffice to
transport you out of your ‘self’ and link you up with Allah.
Drunk without wine, drunk with Vision;
A glimpse divine snatches my reason.
Allah warns the believers not to turn their eyes away
from the face of His friends nor ever must they look down
upon them, lest He turns His eyes away from them,
resulting into their devastation.
Furthering the exhortation, Allah says: “Do you want to
remain fettered in this temporal world and remain
indifferent to the rewards in the life hereafter? If you have a
concern for the hereafter, attend to ‘My Friends’. If you
abandon materialistic pursuits put aside the worldly gains
and glitter and prefer their company; they will transform
you into Allah’s pursuers and altruists. If you desert them
and turn aside, your worldly ambitions and lusts urges will
take you to total devastation. The worldly craze will keep
you away from the remembrance of Allah and hereafter and
will ruin you.” Allah warns:
109
The instruction contained in this verse refers to
‘awareness of, proximity to and union with Allah
attainable through an attachment and companionship with
those who are the inevitable means to acquire the
M essenger’s bounties. The inference is that as the
M essenger is the ‘Channel’ to obtain Allah’s bounties so
are Allah’s Friends to attain the M essenger’s bounties.
110
basis of observation and rational thinking. These concepts
are subjected to series of tests and experiments for
verification and validation. Scientific study is conducted on
the basis of objective facts. Here we have to compare it
with religion. Science and religion work in separate,
unrelated and independent jurisdictions. Science
encompasses only the empirical realities and their causality.
Things beyond causal framework are not included in its
purview. The religion, on the other hand deals with
metaphysical realities and the matters related to the life
hereafter. Their jurisdictions being absolutely unrelated,
their mutual contradiction and conflict is illogical and
irrational. Simultaneously, all scientific advancement
proves one thing with authenticity that the basis of the
universe is spiritual rather than material. The dependence
of the phenomenal world on the Divine Will (spiritual) is
unconditional and absolute. All material things are held in
the firm grip of inexorable natural laws (spiritual). These
laws flow from the Divine Will of Allah . That is why in
several verses of the Holy Qur’an, we are exhorted to
ponder over the regularity of natural phenomena which is
the reflection of the Divine Will, the very source of its
material existence. Those who study this process day and
night are called Ulamâ (scholars) by the Holy Qur’an. In
modern times they are known as the ‘scientists’.
M odern science, after discovering the nuclear energy,
has revealed that every particle of this universe is fully
charged with an infinite energy, which can be employed for
some marvelous accomplishments in the universe. After
sorting out the complexities of Einstein’s equation of
relativity i.e. E=mc2, science has discovered this secret of
nature that the matter can be converted into energy. Science
and Islam (generally called religion) therefore, do not clash
111
or conflict. They are two sides of the same coin. Nor is it
logical to believe that they cannot cope up with one
another. This is irrational rather absurd. Obviously, science
deals with material life and its manifestations; it is not clear
about spiritual life. Islam, on the other side, deals
exclusively with the sphere of spiritual life and reforms and
ameliorates the life here and hereafter through its
application on material life.
112
considered of least significance. These people, however,
are absolutely ignorant of contemporary knowledge. They
regard science and ‘Deen’ as two conflicting disciplines.
Nevertheless, what we observe is that science is gradually
proving true the miracles of the M essenger and
incredible accomplishments of Allah’s Friends. Science,
through its explorations is getting closer to spiritual reality.
There is a dire need of educating the people on this
extremely important aspect of the issue in question.
To make easy the comprehension of Islamic philosophy
and teachings from this standpoint, we elucidate some
aspects of science to prove that scientific discoveries are in
fact the interpretations of the Holy Qur’an. This will also
make the mature young mind realize that the religious
people do not have merely parables of the old to narrate.
Islam is a scientific reality. In the perspective of teachings
of the Holy Qur’an, without getting into details and
remaining in the purview of this dissertation, the essential
and relevant information on science is served to the reader
to create a rapport on scientific interpretation of Islamic
Spiritualism.
113
help of a compass. The moment we place it on the surface
of the Earth, its needles whirl North-South. The common
needles, however, remain static when placed on the ground;
they are ‘unaware’ of any north or south. What force then
turns the compass needles North-South? The magnetic
needle corresponding to the Earth pole is not the common
needle; it is compass needle. It is the correspondence of
poles that has turned the needle pole-wards.
114
There is only one eminent force of spiritual universe,
the Holy Prophet M uhammad , reposing in M adînah.
The Earth has two poles: North and South.
Correspondingly, the compass needle turns North-South.
The Spiritual Universe spanning from the Earth beyond the
skies up to the Divine Solitude, has its chief pole in
M adînah. The needles characterized by the Earth’s poles no
more remain common ones; they change into magnetic
needles for their dedicated link with the poles and
automatically turn North-South without any visible link.
Analogously, the heart of a believer remains in constant
contact with the Holy Prophet every moment for the
bountiful and generous heed of his. The hearts that get
involved with the Holy ‘Rasool’, the M essenger of Allah
remain no more ordinary; they become extraordinary hearts
due to the spiritual charge they receive. They get attached
to the ‘source of sustenance for all the worlds’. Even
without a tangible link, their direction gets fixed: be it
Baghdad, Ajmair, Lahore or M ultan, they remain inclined
to ‘M uhammad M ustafa’ . The disconnection from
this bountiful ‘Channel’ would imply malfunction of the
‘heart needle’ and disengagement with the spiritual pole;
the provision of bounties though persists endlessly.
All planets and heavenly bodies floating in this vast
universe in their respective orbits always have two poles
emitting magnetic waves and attracting other bodies
towards them. The spiritual universe, on the other hand,
spanning from the depths of the Earth beyond the Skies has
only one pole located on Earth in our ‘devotion-land’ i.e.
M adînah M unawwarah. This is an outcome of the spiritual
magnetic system that the heart once involved with the
spiritual pole in M adînah would get its direction fixed
forever. The magnetic attention of the most amiable and the
115
kindest M essenger of Allah , is even today
channeling all the believers’ psychic direction towards the
pole, analogous to the Earth’s magnetic pull that controls
the direction of magnetic needles of the compass North-
Southward.
116
piece of iron is rubbed against a magnet and this way the
magnetic force is transferred into it. Through contact (and
steadfast companionship) the piece of iron becomes a
magnet and starts attracting common iron items towards
itself.
In the world of spiritual magnets, this category
comprises such people who are infirm in the struggle with
‘self’, diligent worship and purification. They cannot
perform hard labour but do have a flame in them to purify
their ‘inner self’ of all evils, indecencies, immoralities and
sinful urges to attain Allah’s pleasure and consent. They
live and prosper like mini-magnets of spiritualism.
117
on very well. A wooden bar, on the other hand, is not a
conductor; it gets burnt to ashes but is totally deprived of
conducting capability.
As a piece of iron conducts heat till it receives heat, the
Auliya Allah or ‘Auliâ’-e-Karâm’ deliver spiritual bounties
of ‘M uhammad M ustafâ’ to the common believer (in
the manner of heat conduction), because they are
continually blessed with the bounties from M adînah. Those
who transfer or pass on the M essenger’s bounties call this
method in terms of spiritual discipline as ‘Channel’
(Silsila). This ‘Silsila’ or ‘Channel’ starts from those
‘Auliâ’ who are blessed with spiritual magnetic force from
M uhammad in M adinah and keep delivering it
onward. This ever-gushing, ever-flowing spring of bounties
never dries up; it is an ever-running continual process.
118
from sinful urges, lusts and evil impulses which come in
our way to Allah’s proximity. The mystics term this
experience in spiritualism as ‘Tazkia’ or purification. The
Holy Qur’an signifies Tazkia as:
119
naked eye become discernable. The scanner with magnetic
capability distinctly perceives all that is hidden and
concealed inside the physical body. The ‘Auliya Allah’
through purification process acquire a vision which
penetrates like a scanner and discern, through their internal
(magnetic) awareness, things which are hidden may be
thousand miles distant, and know the unseen. They can
perceive that which the naked eye cannot see. They can
look into and ahead of time.
120
O Saria, take cover of the hill.’1
After issuing this command, he continued his address.
He was neither equipped with any radar nor had he any
direct TV Channel to monitor such a distant activity.
Delivering his address in ‘Nabvi M osque’ in M adînah, he
issued instructions to his army commander engaged in the
strategy of war. This was his Spiritual M agnetic Force and
his inner vision that watched everything. The commander
Hadrat Saria-bin-Jabal received the message of the Caliph,
implemented his orders, took shelter of the hill as advised
and in consequence thereof won the war. The enemy was
defeated and the M uslim forces gained victory.
This episode needs to be studied in the perspective of
ESP we have already discussed in the preceding chapters.
How Hadrat Suleman and the little ant interacted
serves an analogy to the underlying spiritual reality that
engenders such events.
The Auliya Allah inculcate in themselves the spiritual
magnetic force. They achieve it through strenuous worship
aimed at winning Allah’s pleasure. They employ methods
including philanthropic and Allah fearing deeds. They
implement the Holy Prophet’s instructions, follow his foot-
steps and strictly comply with shariah, his code of conduct.
Conforming to spiritual commands, and obeying Allah’s
commandments, they purify their inner self through
enveloping themselves in love and obedience of the
beloved M uhammad and thus receive favours from
the Holy M essenger and his worthy Companions.
121
The materialistic progress of the scientific age has
almost turned the world into global village. The computer
has reduced the distance and the Internet facility has
reduced the world to a rye grain. A common man can
observe the whole world like a rye grain placed on his palm
through scientific devices. It is the scientific advancement
that has elevated our vision to this level. Nonetheless, the
servants of the Holy M essenger have obtained this
capability through their spiritual vehemence and well-
being. They have infinite capability to bring the forces of
nature into their control and service. Hadrat Ghawth-e-
A‘zam Sheikh Abdul Qadar Jilani (AR) pronounced:
1. Qaseeda-e-Ghousia.
122
Allah’s friends, get back to life again are reborn with their
hearts and souls filled with the bounties of Allah’s friends.
This is validated in the Holy Quran where meeting between
the Prophet M oses and Hadrat Khizar is
described. At M ajma-ul-Bahrain, the residence of Hadrat
Khizar, the cooked fish in Hadrat M usa’s breakfast box, got
animated and jumped into the water. This episode
manifests that the residential place of Hadrat Khizar
had a favorable climate for resurrection of the dead. The
Holy Quran describes:
123
system of electric power supply; it has its own lines that are
to be strictly followed. The electricity travels from Tarbella
Dam to powerhouses, further to power stations, then to
transformers up to our houses according to a particular
measure. After getting a connection from a transformer we
use stabilizers and fuses for the safety of electric
appliances. We take these safety measures because the
electric points in our houses are never so strong to accept
high voltage. Such a system is called Silsila, Channel.
In similitude of this electric power supply system we
can better comprehend the spiritual channels and their
utility and activation. Allah has blessed the universe with a
spiritual reservoir (Dam) spread from the depths of the
Earth beyond the skies to the divine privacy and solitude.
From this Dam, the transfer and distribution of kindness,
special attention, amiable attachment, favours and bounties
the world over, is accomplished in the universe through
different well-organized channels. This reservoir of
spiritual bounties, kindness, compassion, love and affection
is the most eminent holy personality of the most revered
and adored M essenger of Allah, M uhammad . To
pass his bliss to all the believers, there are enormous
‘Channels’ of Allah’s friends that work like ‘power
distribution system’ i.e. the distribution system of spiritual
power, force or energy. These Friends distribute this supply
according to the recipient’s caliber. The system is destined
to last till the Day of Judgement.
The Auliya Allah have vitalized and strengthened the
link of their Channels with our beloved and most adorable
Prophet . Through extreme hard work, extraordinary
spiritual labour and self-strife, they take bounties directly
from the source. Everyone cannot afford a direct
connection from the Dam. The common believers are,
124
therefore, strictly advised to persist with the companionship
of Aulia and through this persistent association with them
acquire the spiritual charity they are destined to obtain.
Allah has established this system of Spiritual
Channels. It is a continued flow of light, furnishing the
humanity with Allah’s bounties. Denying this system of
Spiritual Channels means denial of reason, awareness and
the system of sustenance provision by the Sustainer.
125
receive the alms of his love and the charity of his care and
compassion. The one who loses contact is doomed, just like
Apolo-10.
126
If the holy face of Muhammad gets out
of my sigh even for a moment, I consider
myself an unbeliever that moment.1
The cardiac needle of Aulia remains fixed at the
transmission from the Channel of the ‘Green Dome’
M adînah. Their contact with the Holy Prophet
remains round the clock intact and the process of
distribution of spiritual blessings continues.
127
kindness. What was that special kindness conferred on the
companions of Kahf needs to be comprehended. An in-
depth study of the context of the Holy Qur’an will reveal
that the Companions of Kahf reposed in the cave for 309
years. Independent of their physical needs and provisions
of life, in a grave like circumstances, they were kept from
decomposition and degeneration, which should have
inflicted their physical bodies due to atmospheric changes
over long 309 years. It was a special shower of Allah’s
kindness that the sun changed its course to keep their
bodies intact, safe and secure from climatic effects and
temperature variations. The 309 Lunar years equal 300
Solar years. They remained there fresh and retrievable for
three centuries. For the companions of Kahf, however, such
a long span of time took flight in hours. The Holy Qur’an
describes:
128
course of nature for His Friends This was the ‘decision’ of
the All-Powerful, All-Knowing.
After describing the whole episode, Allah Almighty
exhorted, “Those who seek My nearness, must persist with
the companionship of my Friends.”
The Holy Quran further specifies:
129
be positioned on enlightened mounds. For them the day
will not be longer than their ‘Asar Prayer’ i.e. a few hours,
while for others it will span 50,000 years.
130
distribute the boon of life among the lifeless! And this holy
distribution is continuously on even today!
131
Universe, who received the spiritual charge through both
Electric Charge and Contact M ethods.
He opted isolation in the solitude of Hira,
And created Ummah, Constitution, and the State.
(Iqbal)
The solitude of Hira cave unveiled the Spiritual
Sovereign of the universe as a paragon of wisdom and
sagacity and the unparalleled precedent of love, kindness
and mercy for the whole humanity; it fostered him into the
peerless and the perfect leader. Owing to his compassion
and kind attention, the East and the West became one
Ummah with one state with one Qur’an as its supreme law.
Allah Almighty awarded our beloved Prophet the
spiritual bliss for the whole universe through blessing him
with His radiant sight on earth as well as in the divine
solitude beyond the skies during the ascension night.
M entioning bounties of Allah, he proclaimed, “Allah
blessed me one night with His sight corresponding with His
dignity and put His powerful hand in between my
shoulders. Due to that I felt a chill in my chest. This lifted
all veils from my vision and everything in the earth and the
skies became discernible.”
This was one episode of the Holy M essenger’s vision of
Allah on earth. His Ascension to the Divine Solitude
beyond the skies during the Night of Ascension is both
unimaginable and indescribable. He ascended as close to
Allah as two ends of a bow or even less than that after
which the distances of time and space were diminished to
nil and the distance between the lover and the beloved was
reduced to nothingness. Here we are required to keep our
belief in oneness of Allah firm, accurate and pure. Allah is
the Creator and the Only, ‘worth all worship’. The
M essenger though so close and so dear, is His
132
servant. This difference has to be maintained as part of our
faith.
Blessed in this way with all the extents of bliss and
bounties the Holy M essenger proclaimed:
133
He is assigned to distribute Allah’s bliss. Similarly,
Allah’s Friends are tasked to distribute the bounties of the
Holy Prophet () among his followers. The Holy Quran
confirms;
134
Epilogue
A strong bias exists against the Holy M essenger’s link
with Allah and his link between Allah and the believers,
among the infidels blasphemers, polytheists and hypocrites.
This bias has traveled down through ages in all societies
other than M uslim. The Holy Qur'an presents irrefutable
realities and firm dogmas and beliefs for a peaceful earthly
life and a triumphant return to the paradise. The anti-
Islamic forces, out of their sheer prejudice, have always
been dynamic to harm, one way or the other, the believers
all over the globe.
Owing to their material advancement over last few
centuries, they are engaged in gratifying their hostile
instinct against Islam. They conspire against the source
springs of our human resources i.e. our belief in spiritual
realities of life, our infinite love for the Holy M essenger
and our unity on the divine principles. Having acquired a
superiority in scientific advancement, they challenge our
dogmas and beliefs as unscientific whims worth immediate
abandonment.
Unfortunately, the M uslim scholars, the custodians of
Islam’s spiritual system of life, remained incompetent to
defend their position due to their ignorance in modern
scientific disciplines — a factor, contributory to the
predicament. The situation has worsened because the
M uslim as well as the non-M uslim youth all over the world
are brought up in scientific environment. It is modern
learning that formats their minds. They, therefore, reject all
they find incompatible with their acquired knowledge about
man and his life on the earth.
This was a ripe opportunity for the antagonists, which
they exploited well against the Islamic faith and belief in
spiritual values.
At this juncture, we are required to fulfill our
responsibility to our beloved Prophet () and thwart, on
scientific grounds, the conspiracies against Islamic
spiritualism.
The Western philosophies and psychologies have
almost confirmed the authenticity of spiritual realities of
life. They are now incapable to gainsay psychic
experiences and their underlying truth. The scientific bases
of these experiences refer to magnetic sensitivity in
humans, electromagnetic energies that permeate our
atmosphere, the flow of –ive and +ive ions in the
atmosphere affecting our brain functions, the functions of
pineal gland and many other empirical grounds of
transcendent experience that are yet to be explored.
This magnetic base of spiritual experience which the
hostile camp has unveiled for their own reasons, has proved
to be a welcome discovery of modern science for Islamic
spiritualism. The Holy Qur'an has revealed magnetism as a
vital force of spiritual communication between the
believers, the Auliya and the Holy Prophet () and
Allah. A chained link among all spiritual beings exists
which operates through magnetic brain waves. They
function like spiritual magnets as do the physical magnets
according to the laws of Physics. The Holy Qur'an,
Ahadith, Sunnah and the lives of Auliya are replete with
episodes that amply prove the magnetic truth of their
spiritual network and their effectiveness towards
emancipation of man and his prosperous return to the
Paradise lost.
136
The infidels, blasphemers, hypocrites and the people of
the Book need to accept this reality for their own benefit.
The source of human deliverance from earthly miseries lies
in Islam’s spiritual system of life. The believers need to get
their belief reassured and the unbelievers should feel
prepared to submit to the truth with an open mind. They
should embrace Islam for their emancipation and success in
the life here and hereafter. In their heart of hearts they are
convinced of Islamic spiritualism as a scientific reality.
137
Bibliography
1. The Holy Qur'an
2. Sahih Al-Bukhari
3. Sahih Al-M uslim
4. Mishkat Al-Masabih M uhammad Khatib Tabrizi
5. Al-Munqidh min-al-dalal Imam Ghazali
6. M usnad Ahmad bin Hanble
7. Arberry, A J, Muslim Saints and Mystics (An
English Translation of Tadhkiratul Auliya by Farid-
ud-Din Attar)
8. Einstein, Albert, Out of My Later Years
9. Iqbal, Dr M uhammad, Javed Nama
10. Jode, C E M , Philosophical Aspects of Modern
Science
11. Laing, Dr R D, The Facts of Life
12. M urphy, Joseph, The Cosmic Power within You
13. Rivling, Robert and Karen Growelle,
Deciphering the Senses
14 E M itchell, Psychic Exploration : A Challenge for
Science
15. L. E. Rhine, Journal of Psychology
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Personalities
Index
1. Abhidhamma 33
2. Abu Hafs Haddad 76
3. Adverse Reactions 53
4. Ahmad Khazruya 88
5. Alan Watts 33
6. Al-M ubashshirat 27
7. Antagonism 9
8. Anti-Islamic Forces 4
9. Apollo M ission 125
10. Apperception 19
11. Ashab-e-Kahf 127,130
12. Ba Yazid 73-75
13. Baha-ud-Din Zakria 95,116,134
14. Batinia Sect 25
15. Belief 18,22,24,27,34,35,55,59,63,86
16. Belief reassured 21
17. Blasphemers 135,136
18. Bucke R.M . 32
19. Budha 33
20. Categorical Imperative 101
21. Channels 14,16,98,110,112,123,124,125
22. Charles Tart 33
23. Christian Mystics 31
24. Christian Psychology 31
25. Companionship 94,95,96,99,108,109,117,120,
122,125,129,131
26. Concept E S P 41
27. Conspiracy 6
139
28. Cosmic Consciousness 32
29. Cosmos 42,45
30. Crowther 38
31. Data Gunj Bakhsh 63,123,134
32. Descartes 50
33. Determinants 18
34. Dhun-Noon 85-88
35. Divine Attributes 64
36. Divine M edium 99
37. Divine Reality 40,65
38. Divine Self 63
39. Dogmas 18
40. Dooms Day 20
41. Dream 26,27,36,54,59,60,67,69,72,79,87,88,89,91
42. Earthquake 53
43. Eastern Psychologies 31
44. Eastern thought 31,32
45. EEG 49
46. Effects of –ive & +ive ions 52
47. Einstein 37
48. Electric Supply 123
49. Electric System 118
50. Electromagnetic Energy 40,49,50,51
51. Electromagnetic field 54
52. Electromagnetic radiation 51
53. Emancipation 8
54. Emancipation 98,125,136,137
55. Empirical Sciences 2
56. Empiricists 21,40
57. ESP 41,48,49,51
58. ESP Scientific Explanations 47
59. Essential 31,36,64
60. Existential 36
61. Gardener 33
62. Geo-M agnetism 113
63. Ghaus-e-Azam 134
140
64. Ghazali Imam 24-27
65. Greek philosophy 5-9
66. Greek thought 4
67. Harmony with nature 42
68. Hasan Basri 65-67
69. Hypocrites 104,135,136
70. Ibrahim (D) 21,22
71. Ibrahim Adham(RA) 71,72
72. Ilm-e-Kalam 7,8
73. Infidels 83
74. Inner eye 50
75. Intellectual illumination 32
76. Intrinsic proclivity 25
77. Intuition 38,42,82
78. Islamic Thought 6,7
79. Jode CEM 38
80. Junaid 76-85
81. Jung C.G. 33
82. Khudee 36
83. Lois M urphy 33
84. M agnetic Energy 40,49,50,51
85. M agnetic sensitivity 40,48,49
86. M agnetic System 114,115,119
87. M agnets 116,117,119,120,122,136
88. M aslow 33
89. M aterialism 57,97,112,114
90. M aulvees 13
91. M edard Boss 33
92. M odern Logic 7,8
93. M ullah 11,12
94. NASA 52,125
95. OBE 39,46,47,48
96. Obsession 45
97. Paradise Lost 42
98. Paradise Regained 42
99. Parapsychology 35,42,65
141
100. Pineal Gland 50
101. Power Cosmic 56,58,60,61
102. Pseudo Scholars 9-11
103. Pseudo Service 11
104. Pseudo Spiritualism 16
105. Psychic Experience 35,38,39
106. Psychic Phenomena 42,48,52,54,56
107. Psychokinesis 48
108. Rabe’a Basri 668-70
109. Real self 26,36,38,40,63,106
110. Reality Transcendent 29,36
111. Religious Vanguards 7
112. Renaissance 31
113. Resurrection 18,20,22,122,123
114. Resurrection day of 18
115. Robert Ornstein 33
116. Scientific Discipline 2
117. Scientific Knowledge 6,9,11,12,13,52,55
118. Scientific method 4,7,8,21,28,35,37,38,47,55,110,112
119. Scientists 21,23,29,37,38,40,47,48,50,54,65,
110,111,125
120. Shah Rukn-e-Alam 95
121. Shah-e-Shuja 90
122. Silsila 118,124
123. Skeptics 37
124. Spiritual Bond 99
125. Spiritual discipline 24,28,63
126. Spiritual dynamism 50
127. Spiritual experiments 24
128. Spiritual magnetic experience 39
129. Spiritual M agnetism wonders of 120
130. Spiritual TV channel 126
131. Spiritual Universe 114,115,126,132
132. Spiritual Vacuum 33,34
133. Spiritualism 29,31,33,35,39,63,65,95,97,110,
113,117,119,136,137
142
134. SQUID 49,51
135. Static Electricity 52,53
136. Strategy 3,7,8,99,120,121
137. Strategy Divine 99
138. Suleman (D) 41,42,54,55
139. Super Electromagnetism 113,118,119
140. Suyuti Imam 27
141. Telepathy 48,49
142. Third eye 50
143. Traditionalists 14
144. Transpersonal Psychology 33,34
145. Ultimate Reality 36,38
146. Ummah 2,5,9,10,23,69,94,112,127,132,133
147. Voice 27,45,46,72,73,81,102,106
148. West 3,9,10,31,32,132
149. Western Intellectuals 8
150. Western Psychologies 32
151. Western thought 3,4
152. Western World 4
153. Winston Churchill 45
154. X-band 52
155. Yusuf Razi 91
143