21 sagacity: although it is on the ground, it measures the far reaches of the vast horizons and is aware of all stars and constellations in the galaxy and the distance between them. It takes out the fish from the water by a tackle; shoots the birds down from the sky to the earth below, makes the animals like the camel, horse and the elephant obey its command. The five, sensory perceptions of the body are its vocation. It is evident that all of them are directed towards his heart. They are the doors to discernment in the Alam-e-Roohani (the realm of the angels or that of the soul) a door is open in the heart. Most people, on the other hand only care about the Alam-e-Jismani, the physical district and consider these physical sensibilities as the only course to the attainment of knowledge. Actually, these two doors are rather small, nevertheless there are many doors in the heart which are open to receive many Uloom i.e. many kinds of education. Of the two premises, let us take the first i.e. when the man goes to sleep and has a dream, these sensory organs become dormant but the door of the heart opens up, wih the result that in Alam-e-Arwah i.e. the realm of the Rooh and ex Loh-e-Mahfooz viz Allahs Book of Record, he starts seeing the things destined (of which the God is already aware) or gets to know of what is going to happen in future. At times he gets indicatory inclinings of things to come for which Taabir or interpretation is sought to be made. This is despite the fact that, as a rule, it is thought that he who keeps awake is more worthy of the Marafat. Yet they realise that generally speaking, there is less likelihood of their coming to know these things of the •Alam-e-Ghaib i.e. the domain of unknown future* b# 22 dint of these sensory agencies. It is not possible to dwell on the subject of these dreams in a casual vein but let it suffice to say that the heart is like a looking glass and the , Loh-e-Mahfooz is like a mirror in which the pictures of all the things in Alam-e-Maujoodat i.e. in the world of what is the world of the present, can be seen. When the clean looking glass is placed facing, the mirror containing these facsimiles, they become clearly visible. No wonder, that as such, when the heart is like a lucid looking glass and one disconnects ones self from the deflecting stimuli of these sensations, one gets in close proximity to the Loh-e-Mahfooz. As long as the heart is filled with such veritable sensations, it strolls around in ecstasy in the Alam-e-Roohani. However, in the dream these sensations cease but their image or Khayal* lingers. Whereas in alam-e-Misal the feeling or the Khayal* can be conceived, although at times rather dimly. When the man dies the veil is finally lifted. There is no perception. No sensations are left. The matter gets transparent. The deceased is then told:- &JikM&j And thus We show Abraham the kingdom of the heavens and the earth.... (6 : 75) The assured beliefs and the sound judgement of the prophets were similar. It had nothing to do with the Hawas, these senses, rather, the stately 1 a«T!? IT * he ** ° f thefr J** toil ,n ™« cause of Allah. Allah has proclaimed. 25 (A:>>Ji) $£&$?* And devote thyself to Him devoutly. (73 : 8) Indeed when such be the case He sets everything right. He alone is All Competent. Jt) » Lord of the East and the West; there is no god but He; take Him for a Caretaker. (73 : 9) Therefore, when you depend upon Him and in Him only, then divest all connections with every thing other than Him and you will have nothing to worry about. And bear patiently what they say, and forsake them graciously. (73 : 10) Such pre-eminent virtue is displayed in the strenuous exercise of the steadfast in their indefatigable toil and hardiness to be perpetually dutifulness to him. It purifies mans heart. He rises above all fears of enmity of the people and the luring snares of the worldly cares and the cravings. To be the proud possessor of such knowledge achieved after such hard work, is the enviable good fortune of the singularly 26 blessed, the Vali\ He is installed on a high pedestal The status of the prophets of AUah is nevertheless higher to them for obvious reasons. Do not however be misled that the acquisition of such position applies only to the Allahs Prophets. In fact, every person in his own right is capable of it. For example, there is no iron, which, due to its own basic intrinsic character may not be able to be moulded into a mirror in which he may not be able to see the face of anything in the world. That, it may later be tarnished and sullied is an other thing. Naturally, the worldly greed and temptations do a lot of damage to it and deface the crystal clear looking glass drastically. Vice is such a menace. It is therefore stated in the Hadith Sharif (the Holy Prophets Sayings may peace and blessings of Allah be upon him) that:- Every child is bom on the true nature. Then it is its parents who make him a Jew or a Christian. Now, as regards the capacity and the capability of each person, it is clarified that:- Am I not your Lord? They said: Yes (7:172) If we ask a sensible persqn if he is not more 27 than one. His answer will be in the affirmative. It is such an irrefutable fact that no body can deny it. like His creation, His Marafat is consonant with human nature, Allah has ordained that:- Arid if you ask them who created them, they wiU surely say: Allah. (43 : 87) Allah has further ordained that- ( r.: PJ >) >
Posted on: Tue, 16 Dec 2014 06:57:30 +0000
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