Allamah Nasir Hunzai - Academia.edu (original) (raw)

English Books by Allamah Nasir Hunzai

A Key to Wisdom, 1995

Excerpt: Suppose a great and wondrous mirror is set up on the surface of the earth. This mirror ... more Excerpt:
Suppose a great and wondrous mirror is set up on the surface of the earth. This mirror shows the luminous reflection of the world-illumining sun wherever it turns its face, and there it causes the happiness of Naw-rūz and the cheer of spring. This is the example of the Imām of the time, because with respect to his corporeality he is the maẓhar (locus of manifestation) of the Divine favours and blessings and the mirror of the eternal light. It is because of this that the spiritual season of the Ismaili worlds always remain temperate and extremely pleasant and there is always spring in them. Thus the real (esoteric) Naw-rūz festival is found in the individual spirituality of mu’mins. That is, every sincere mu’min’s initial spiritual progress is his Naw-rūz festival, in the sense that when the mu’min truly obeys the light of Imāmat, the personal world of his heart, due to spiritual vegetation and prosperity (i.e the Imām’s esoteric knowledge, ta’wīl), becomes like the garden of Paradise.

This excerpt has been taken from page 46.

A Thousand Wisdoms, 1996

Excerpt: You might also have read that the Divine Pen is the supreme living angel, namely the Un... more Excerpt:
You might also have read that the Divine Pen is the supreme living angel, namely the Universal Intellect, and the Guarded Tablet is the other great angel, the Universal Soul. The Divine Pen is the light of the Prophet and the Guarded Tablet is the light of Mawlā ʿAlī. Thus by the command of God, the Divine Pen (the light of Muḥammad s.a.s.) wrote the glorious Qur’ān in its azalī luminous form on the Guarded Tablet (the light of ʿAlī (a.s.)). This event took place in the higher world, and God decreed the same command to be executed in the lower world. Thus, God commanded the maẓhar of the Divine Pen, the holy Prophet to transfer the spirituality and luminosity of the holy Qur’ān to the Guarded Tablet, the Imām-i mubīn, namely Mawlā ʿAlī and the Prophet definitely executed the Divine command

This excerpt has been taken from page 382

Ascent of Soul, 1979

Excerpt: One of the characteristics of Qur’ānic wisdom is that it explains and describes the sam... more Excerpt:
One of the characteristics of Qur’ānic wisdom is that it explains and describes the same one reality through different examples and words. For instance, if Ḥaz̤rat Mūsā is called Kalīmu’llāh (God’s interlocutor), it does not mean that this honour of talking to God was confined only to him. The fact is that just as Ḥaz̤rat Mūsā is praised for talking with God, so many other Prophets are also praised in the same way, but as mentioned above, the same reality is exoterically described through different examples and words, and therefore ordinary people cannot understand it. The purpose of this explanation is that although the highest mi’rāj is attained by the Holy Prophet, its subsidiary ranks, in the form of spirituality, are attainable not only by all Prophets and awliyā’ (sing. walī), but also by those mu’mins who follow the pure character and excellent example of the Holy Prophet in religion, as can be seen in verse (33:21).

This excerpt has been taken from pages 1 and 2.

Balance of Realities (Mizan'ul Haqa'iq), 1962

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

This excerpt has been taken from page 21.

Book of Healing, 2000

Though written primarily to cater for a non-specific Muslim audience, The Book of Healing still c... more Though written primarily to cater for a non-specific Muslim audience, The Book of Healing still contains some of the deepest Ismaili hermeneutical expositions found across ‘Allamah Hunzai’s literature. The treatise enjoyed widespread popularity amongst diverse Muslim sects, dealing systematically and in immense detail with the numerous notions of healing found throughout the Qur’an. In addition, however, the work explores original onto-cosmological expositions as part of the hermeneutical exegeses ‘Allamah Hunzai sets forth therein, which focus in part on the process of return along the Neoplatonic hierarchy, central to classical Ismaili thought, and thoroughly repurposed by ‘Allamah Hunzai for the modern age.
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Excerpt:
Man, in his original nature, is neither angel nor animal. He is created between both. This is his greatest problem and trial, that he is linked to both of them. For his [carnal] soul is from the animal world and his intellect from the angelic world. In this tug of war between the intellect and the animal (carnal) soul, all depends on which one he opposes and which one he supports. If he establishes the kingdom of intellect in his personal world, then it is not impossible to become an angel. Contrary to this, if he follows his animal soul, then obviously, he will become an animal, although apparently, he appears to be a human being. This is an explanation of the Qur’ānic diagnosis of sick humanity. You can see in verses (7:179; 25:43-44), that such hearts, which cannot understand according to the standard which God and His Prophet have fixed, are sick and such eyes, which cannot see in accordance with the will of God, are ailing and those ears which are not able to listen to the truth, are diseased. Thus, such people have gone more astray than the cattle. The wise Qur’ān, in the form of such exhortations, by giving very great importance to prevention, gives it preference over medicine and cure.

This excerpt has been taken from page 48.

Caskets of Pearls Vol. 1, 1999

Excerpt: Was the holy Prophet’s mi’rāj (spiritual ascent) physical or spiritual? If you accept t... more Excerpt:
Was the holy Prophet’s mi’rāj (spiritual ascent) physical or spiritual? If you accept that his mi’rāj was spiritual, then necessarily you also have to accept that by the word masjid in verse (17:1), which is related to the story of mi’rāj, is meant ‘ibādat (ism-i a’ẓam), as it is used in this sense in verses (7:29, 31). Thus the ta’wīl of the carrying of the holy Prophet from the sacred masjid to the farthest masjid is that previously he was doing ‘ibādat with the initial ism-i a’ẓam, but then he was commanded to do so with the final ism-i a’ẓam that causes the resurrection to take place. That is, Ḥaẓrat-i qayyūm (signifying the Qā’im).

This extract has been taken from page 22.

Caskets of Pearls Vol. 2, 1999

Excerpt: Question: There is no doubt that the great Qur’ān is full of the secrets of soul, spiri... more Excerpt:
Question: There is no doubt that the great Qur’ān is full of the secrets of soul, spirituality and recognition, so please give us the esoteric wisdom of the following noble verse: “He (Zakariyyā) said: ‘O my Lord, give me a sign (miracle)’. He said: ‘Your sign is that, though sound [without defect], you will not speak to people for three nights’.” (19:10)
Answer: People imagined that Ḥaz̤rat Zakariyyā not being able to speak to them and being dumb for some time was in itself Allāh’s miracle, however the reality is contrary to this. The reality is that the ẓikr of the ism-i a’ẓam became automatic in his forehead, and overwhelmed his heart and mind making it impossible to talk to others. As long as the insinuation and whispering of the carnal soul (ḥadīs-i nafsī) remain in the heart of a human being, he continues to do only verbal ibādat, because in his heart he talks to others. Thus, the revolutionary miracle of the ism-i a’ẓam is essential [for success in special ibādat].

This excerpt has been taken from page 102.

Chain of the Light of Imamat, 1957

Published in 1957, Chain of the Light of Imamat marks the first of ‘Allamah Hunzai’s works of pro... more Published in 1957, Chain of the Light of Imamat marks the first of ‘Allamah Hunzai’s works of prose. The piece deals with difficult philosophical questions which, for centuries, plagued the classical Ismaili Neoplatonic model, for instance the question of the apparent irreconcilability of the Neoplatonic Second’s universality and the emanation of parts therefrom, as well as important questions that arose from the teachings of the later Imams, for example the question of the nature of the division in the Neoplatonic hierarchy in light of Imam Sultan Muhammad Shah’s exposition of the concept of monorealism. Having successfully tackled these and more, this work sealed ‘Allamah Hunzai’s name amongst those of the Isma’ili greats, and marked the beginning of a chain of equally revolutionary works to come.
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Excerpt:
When the people of an age do not have spiritual access to the Imām of the time, the ḥudūd, who have already been mentioned, are appointed by the Imām to convey the light of his guidance to them. Among the physical ḥudūd, the Ḥujjat-i a’ẓam corresponds to the moon and the other Ḥujjats, Dā’īs and Ma’ẓūns correspond to the stars and give the light of religious knowledge to the world of religion. But when the Imām of the time is close to the people to give them the light of religious knowledge directly, the physical ḥudūd are not apparent. But just as it is true that during the day the moon and the stars do not vanish and are still there, we do not need to obtain their light, similarly, the ḥudūd are also always there, illumined themselves from the light of the Imām, even though we do not need to receive their light of knowledge. The example of the Ḥujjat is like that of the moon, as God says: “And when the stars darken” (81:2); “And when the moon is eclipsed, and the sun and the moon are united” (75:8-9). This is the sign of the invisibility of the physical ḥudūd. That is, at the approach of the Day of Resurrection, other than the Imām, the rest of the physical ḥudūd will not be apparent and the Ḥujjat will be united with the Imām.

This excerpt has been taken from page 61.

Confluence of Spiritual Science and Material Science, 2005

Excerpt: The junction of the heavenly Book and the light of Imamat as the Divine sunnat has cont... more Excerpt:
The junction of the heavenly Book and the light of Imamat as the Divine sunnat has continued from eternity. Study verse (11:17) in which the Book of Prophet Moses means the light of the Imām. Had the word “Imām” meant the Torah, God, the knowing, the wise, would not have made Ḥaz̤rat-i Abraham an Imam, rather He would have made a silent book the Imam. But He did not do so and instead made Ḥaz̤rat-i Abraham the Imam of the people and also kept the living light of the heavenly book in his light. Thus, there cannot be any doubt for the wise people that, in every age the true Imām is the one in whose holy light there is also the light of the heavenly Book, so that he may be able to do its tawīl and interpret it.

This excerpt has been taken from page 16.

Coolness of the Eye, 1991

Excerpt: Now we proceed further towards greater ta’wīlī subtleties. The Imām of the time, as the ... more Excerpt:
Now we proceed further towards greater ta’wīlī subtleties. The Imām of the time, as the Perfect Man, is the name of a pure personality and a complete soul, which the Holy Qur’ān calls the Single Soul (nafs-i wāḥidah, 6:98; 31:28). This great soul or light is there for the purpose that people may merge in it and become alive in the true sense. This clearly means that mu’mins must annihilate themselves in the blessed light of the pure Imām, so that they may be alive in his astral body. And this annihilation is hidden in real obedience to and true love for the Imām of the time.

This excerpt has been taken from page 80.

Diagrams of Wisdom

This publication consists of an array of diagrams drawn by ‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai whi... more This publication consists of an array of diagrams drawn by ‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai which illustrate various concepts of importance within Isma’ili philosophy.

Divine Remembrance, 1976

Excerpt: It was through the blessings achieved by the zikr of the blessed name of God that Adam b... more Excerpt:
It was through the blessings achieved by the zikr of the blessed name of God that Adam became rich with the science of names (‘ilm al-asmā’) and reality of things (Ḥaqīqat-i ashyā’) and became then the vicegerent of God on earth and the object of prostration of the angels (masjūd-i malā’ik). For the names which were taught to him were, in reality, the names of God. This teaching was given in the form of the spiritual miracles of these supreme names. And all these blessings and felicities were based on the sacred àikr of the Supreme Name (ism-i a’ẓam), which was taught to Adam.

This excerpt has been taken from page 15.

Dua Essence of Ibadat

Excerpt: In the fourth verse of the Fātiḥah, first is mentioned ikhlāṣ or sincerity, that is, to ... more Excerpt:
In the fourth verse of the Fātiḥah, first is mentioned ikhlāṣ or sincerity, that is, to purify one’s belief regarding the unity of God from all things other than Him. Ikhlāṣ literally means to purify something from adulteration and mixture. Therefore, everything which can possibly be adulterated and alloyed, but is found pure in true sense is called khāliṣ (pure), such as gold, silver etc. Nonetheless, in religious terms ikhlāṣ means that state of heart in which its attention is towards God alone and in this state, there is not the slightest mixture of other imaginations and thoughts. Regarding this state of the heart, an example from the wise Qur’ān is presented here, which is: “And when they mount upon the ships they pray to Allāh, making their faith pure for Him only, but when He brings them safe to land, behold they ascribe partners (unto Him)” (29:65). The purport or meaning of this verse depends purely on wisdom. That is, most of the believers in God do not apparently start to pray to Him purifying their faith for Him when they embark on a ship, nor do they unusually ascribe partners to Him instantly upon coming ashore. However, it is true that due to the fear in their heart when embarking on a ship they become attentive to God, in such a way that no worldly thing can divert their attention from Him, but after landing, this state of the heart, which according to God is called ikhlāṣ or ‘pure faith’, vanishes and worldly imaginations and thoughts start to enter their hearts. This state of the heart, according to God, is called shirk or ‘ascribing partners to God’. Thus, ikhlāṣ is the name of that state of heart in which attention is directed towards God alone, just as the people of a ship in a dangerous sea are attentive to God alone.

This excerpt has been taken from pages 22 and 23.

Eight Questions Answered, 1976

This publication features detailed answers given by ‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai for eight ... more This publication features detailed answers given by ‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai for eight complex questions concerning the Isma’īlī faith and the practices therein.

Flowers Of Paradise, 1988

On page four, ‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai describes this publication as follows: “This boo... more On page four, ‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai describes this publication as follows: “This book ‘Bihishte Asquring’ or ‘Flowers of Paradise’ consists of sixteen Burushaski, one Persian, two Urdu and four Turkish poems. In addition, it also consists of four important articles.”

An excerpt from the poem ‘Call to Pen’:
If he (the real beloved) calls to my pen, it will walk on its head
However long the path may be, it will never get tired

He has bought a sapling of Paradise and planted it in my heart;
With the tears of love, I water it daily and now it will blossom.

O companion! Why do you say: “This dark night of injustice is a heavy burden of the heart”;
Where is the rise of a pleasant morning without a preceding dark night?

The indigent Naṣīr, the slave of your love, looks always to you;
If you speak in his heart, he will speak, otherwise, not.

Forty Keys of Luminous Ta’wil, 2006

Excerpt: What wisdom was hidden in covering the five holy persons with the same mantle? The hol... more Excerpt:

What wisdom was hidden in covering the five holy persons with the same mantle?

The holy Prophet by this act alluded to the ta’wīl that [spiritually] they were the members of his house and their light is one in the Sacred Sanctuary. That is, their luminous house is the Sacred Sanctuary and with respect to this luminous house, they are called Panj-tan-i Pāk or the five holy persons.

Forty Questions, 1983

Excerpt: Q.6. What is the ta’wīl of the blessed Olive Tree and its oil? ANS: It has many ta’wīls... more Excerpt:
Q.6. What is the ta’wīl of the blessed Olive Tree and its oil?

ANS: It has many ta’wīls which have the same aim and intent. One of them, which is easier to understand, is that it stands for the personality of the Imām of the time, and by its blessings are meant the benefits which, not only the mu’mins, but the entire mankind receive from the Imām [in the form of His esoteric knowledge]. By the oil is meant his holy spirit, which transforms into the flame of his Universal Intellect. The tree of this subtle personality belongs neither to the east nor to the west. That is to say, it (i.e. Imāmat) has neither a beginning nor an end, but it continues from eternity.

Forty Wisdoms of Gratitude, 1993

Excerpts: Wisdom 2: According to the Ḥadīs of the Holy Prophet, Ahl-i Bayt, namely the Imām of th... more Excerpts:
Wisdom 2:
According to the Ḥadīs of the Holy Prophet, Ahl-i Bayt, namely the Imām of the time, is like Ḥaz̤rat Nūḥ’s ark for us and therefore we are saved from the deluge (flood) of ignorance and deviation.

Wisdom 7:
A mu’min is born to remain alive forever, and the purpose of his coming to this world is to attain ma’rifat (recognition of God), so that he may attain the hidden treasure (annihilation in the Divine, fanā fi’llāh) as the ultimate purpose of life.

Wisdom 27:
The True Imām has conferred immense favours upon us through our great Pīrs, who made us drink the water of life of ma’rifat (recognition of God) and gave us true life, for otherwise, we would have remained dead (spiritually).

Forty Wisdoms of Jihad, 1993

Excerpt: 9. The main objective, in both minor and major jihads is to support knowledge and wisdo... more Excerpt:

9. The main objective, in both minor and major jihads is to support knowledge and wisdom and oppose ignorance. Accordingly, the significance, appreciation and admiration of intellect, knowledge and wisdom can hardly be over emphasized.

10. In reality, the physical jihad, material jihad, spiritual jihad and jihad through knowledge, are different parts of one great feat. Thus, one part alone without the other parts, is incomplete. This is the reason that the Prophet once told his companions, may God be pleased with them, that they were returning to a major jihad from a minor jihad. (i.e. fighting against the carnal soul which is the major jihad).

11. Those who are aware of Qur’anic wisdom and spirituality, can tell you that there are numerous subtle armies of Allah, the Exalted, to protect and support true religion. They can neither be seen nor stopped because they are spirits and angels. As it is stated
in the holy Qur’an: "All the armies of the earth and the heavens are under Allah's control" (48:4)

This excerpt has been taken from pages 3 and 4.

Fruit of Paradise, 1985

Excerpt: In verse (25:48) the water which comes down from heaven is called “ṭahūr” which means “v... more Excerpt:
In verse (25:48) the water which comes down from heaven is called “ṭahūr” which means “very pure”. By this water is meant the knowledge of the Holy Prophet which appears from his Bāb (gate), namely, the true Imām. For the rain of knowledge which poured down from the heaven of Prophethood has turned into reservoirs in the mountain of Imāmat, just as the worldly mountain stores rain and snow on its exterior and in its interior and preserves them in their original state. Thus, to those who live close to this blessed mountain, this very pure water of religious knowledge is always available to purify the soul and intellect. In verse (76:21) it is said that God will give a pure drink (sharāban ṭahūrā) to the people of Paradise. As has already been mentioned, by this is meant true (esoteric) knowledge.

This excerpt has been taken from page 70.

A Key to Wisdom, 1995

This excerpt has been taken from page 46.

A Thousand Wisdoms, 1996

This excerpt has been taken from page 382

Ascent of Soul, 1979

This excerpt has been taken from pages 1 and 2.

Balance of Realities (Mizan'ul Haqa'iq), 1962

This excerpt has been taken from page 21.

Book of Healing, 2000

This excerpt has been taken from page 48.

Caskets of Pearls Vol. 1, 1999

This extract has been taken from page 22.

Caskets of Pearls Vol. 2, 1999

This excerpt has been taken from page 102.

Chain of the Light of Imamat, 1957

This excerpt has been taken from page 61.

Confluence of Spiritual Science and Material Science, 2005

This excerpt has been taken from page 16.

Coolness of the Eye, 1991

This excerpt has been taken from page 80.

Diagrams of Wisdom

Divine Remembrance, 1976

This excerpt has been taken from page 15.

Dua Essence of Ibadat

This excerpt has been taken from pages 22 and 23.

Eight Questions Answered, 1976

Flowers Of Paradise, 1988

An excerpt from the poem ‘Call to Pen’:
If he (the real beloved) calls to my pen, it will walk on its head
However long the path may be, it will never get tired

He has bought a sapling of Paradise and planted it in my heart;
With the tears of love, I water it daily and now it will blossom.

O companion! Why do you say: “This dark night of injustice is a heavy burden of the heart”;
Where is the rise of a pleasant morning without a preceding dark night?

The indigent Naṣīr, the slave of your love, looks always to you;
If you speak in his heart, he will speak, otherwise, not.

Forty Keys of Luminous Ta’wil, 2006

Excerpt: What wisdom was hidden in covering the five holy persons with the same mantle? The hol... more Excerpt:

What wisdom was hidden in covering the five holy persons with the same mantle?

Forty Questions, 1983

Excerpt: Q.6. What is the ta’wīl of the blessed Olive Tree and its oil? ANS: It has many ta’wīls... more Excerpt:
Q.6. What is the ta’wīl of the blessed Olive Tree and its oil?

Forty Wisdoms of Gratitude, 1993

Forty Wisdoms of Jihad, 1993

Excerpt: 9. The main objective, in both minor and major jihads is to support knowledge and wisdo... more Excerpt:

This excerpt has been taken from pages 3 and 4.

Fruit of Paradise, 1985

This excerpt has been taken from page 70.

Ce Livret : Comme vous le voyez, ce livret est un recueil de trois articles : (a) L’Ascension ... more Ce Livret :
Comme vous le voyez, ce livret est un recueil de trois articles :
(a) L’Ascension de l’Âme,
(b) L’Esprit et la Spiritualité,
(c) La Nature et la Réalité de la Lumière.
Puisque ces articles ont été écrits à des occasions différentes, sans intention de les intégrer dans un livre, il n’y a pas de lien apparent entre eux. Cependant, si on les étudie méticuleusement, il apparaîtra clairement que ces trois articles traitent du même sujet, à savoir la spiritualité. Nous pouvons donc affirmer qu’il existe entre eux un lien complet en termes de sens et de réalité, et qu’ils sont l’explication et l’exégèse l’un de l’autre.

Le Saint Coran et la Lumière de l'Imāmat, 1979

L’une des preuves coraniques du fait susmentionné est la suivante : « En effet, il vous est venu ... more L’une des preuves coraniques du fait susmentionné est la suivante : « En effet, il vous est venu d’Allah une lumière et un Livre manifeste » (5:15). Dans ce verset béni, Dieu, en désignant le rang de l’Imamat comme la lumière de ta’wil du Saint Coran, attire l’attention sur leur lien mutuel et leur inséparabilité. De plus, Il fait allusion au fait qu’il est impossible de voir le chemin vers les trésors des connaissances ésotériques du Coran sans l’aide de la lumière de l’Imamat, tout comme il est impossible de voir les choses physiques sans une lumière matérielle.

La Guerison par le Coran, 1987

Excerpt: Originellement, la nature de l’homme n’est ni angélique, ni animale. Il est créé entre ... more Excerpt:

Originellement, la nature de l’homme n’est ni angélique, ni animale. Il est créé entre les deux. Son plus grand problème et sa plus grande épreuve est d’être attaché à ces deux natures. En effet, son âme dérive du monde animal, et son intellect du monde angélique. Tout dépend maintenant lequel il rejette et sur lequel il se repose. S’il parvient à établir le royaume de l’intellect dans son monde personnel au cours de cette bataille entre l’intellect et l’âme animale, il n’est pas impossible qu’il devienne un ange. Par contre, s’il suit son âme animale, il est évident qu’il se transforme en animal bien qu’il apparaisse humain. Telle est l’explication du diagnostic coranique de la maladie de l’humanité. Les versets (VII:179, XXV:43-44) montrent que les coeurs qui ne parviennent pas à comprendre les recommandations fixées par Dieu et Son Prophète tombent malades; que la vue de ceux qui ne parviennent pas à voir selon la volonté de Dieu se détériore et que l’ouïe de ceux qui ne peuvent pas entendre la vérité se dégrade. Ces gens sont donc plus égarés que les troupeaux. Le sage Coran en insistant sur la prévention, y accorde plus d’importance qu’au remède ou à la cure.

Cet extrait est tiré de la page 41.

La Preuve de l’Imāmat, 1993

Excerpt: … conformément à ce principe, Dieu a d’abord choisi Ḥaz̤rat-i Ādam(c) pour la Prophétie... more Excerpt:

… conformément à ce principe, Dieu a d’abord choisi Ḥaz̤rat-i Ādam(c) pour la Prophétie et l’Imāmat, et cette chaîne s’est poursuivie dans la descendance de Ḥaz̤rat-i Ādam(c) jusqu’à Ḥaz̤rat-i Nūḥ(c), ensuite dans la descendance de Ḥaz̤rat-i Nūḥ(c) jusqu’à Ḥaz̤rat-i Ibrāhīm(c), puis dans la descendance de Ḥaz̤rat-i Ibrāhīm(c) jusqu’au Saint Prophète Muḥammad(Ê) et avec le Saint Prophète(Ê) la chaîne de la Prophétie s’est terminée. Cependant, la chaîne de l’Imāmat a continué et continuera jusqu’au Jour de la Résurrection dans la descendance sacrée du Saint Prophète(Ê), comme Dieu dit : « En effet, Nous avons donné à la descendance de Ibrāhīm le Livre et la Sagesse (c’est-à-dire l’héritage du Livre et de la Sagesse jusqu’à la résurrection) et Nous leur avons donné un grand royaume » (4:54).

Ainsi, l’excellence de la progéniture de Ibrāhīm(c), c’est-à-dire la progéniture de Muḥammad(Ê) est évidente dans ce verset. Cette éminence est dans le sens où jusqu’à la résurrection, c’est seulement par eux que l’on peut atteindre le ta’wīl et la sagesse du Livre céleste et en vertu de cela, ils possèdent le grand royaume de la spiritualité. Puisque le ta’wīl et la sagesse du Livre céleste sont nécessaires pour toujours, donc l’Imām issu de la progéniture de Ibrāhīm(c) et de Muḥammad(Ê) est toujours vivant et présent dans ce monde. De plus, comme un souverain indépendant ne peut être qu’unique [à un certain temps], par conséquent, l’Imām permanent (imām-i mustaqarr), qui est le roi de la religion, n’est qu’unique. Dans le cycle de la prophétie, l’Imām détient apparemment la position de vizir (wazīr) du royaume spirituel dont nous parlons. Ainsi, le Saint Prophète(Ê), en son temps, était le roi religieux et Mawlānā Murtaz̤ā cAlī(c) était son wazīr.

La Remémoration Divine, 1976

Excerpt: Ce sont les bénédictions de la remémoration du Nom béni de Dieu qui ont enrichi Ḥaẓrat-... more Excerpt:

Ce sont les bénédictions de la remémoration du Nom béni de Dieu qui ont enrichi Ḥaẓrat-i Ādam` de la richesse de la science des noms (`ilmu’l-asmā’) et de la réalité des choses (ḥaqīqat-i as͟hyā’) et c’est ainsi qu’il est devenu le vice-gérant [de Dieu] sur la Terre et l’objet de la prosternation des anges. Ceci est dû au fait que les noms qui lui ont été enseignés étaient, en réalité, les noms de Dieu. Il bénéficiait de cet enseignement sous la forme des miracles spirituels de ces grands noms ; et toutes ces bénédictions et félicités étaient dues à la remémoration sacrée du Nom Suprême (ism-i a`ẓam), qui a été enseigné à Ḥaz̤rat-i Ādam`.

La Sagesse de la Dénomination et les Noms de Ahl-I Bayt

Excerpt: « Karīm » veut dire généreux, celui qui pardonne, honorable, grand, estimé, un nom de... more Excerpt:

« Karīm » veut dire généreux, celui qui pardonne, honorable, grand, estimé, un nom de Dieu, et un nom suprême caché qui lui est lié : « al-akram, al-akram, al-akram, … ». « Nūr Mawlānā S͟hāh Karīm al-Ḥusaynī Ḥāẓir Imām » : « Nūr » veut dire la lumière intellectuelle, spirituelle et morale ; « Mawlānā » veut dire notre Seigneur ; « S͟hāh Karīm al-Ḥusaynī » signifie le roi généreux de la descendance de Ḥusayn ; « Ḥāẓir Imām » signifie l’Imām dont la reconnaissance et l’obéissance incombent aux gens du temps, sans quoi la walāyat des Imāms précédents ne sert à rien.

Cet Imām le plus noble et le plus grand, qui est le septième sept de la chaîne sacrée de l’Imāmat, est l’Imām de l’âge atomique. Une grande résurrection a eu lieu à l’arrière-plan de son Imāmat, que les gens du monde entier ont vu uniquement dans le monde des particules (cālam-i ẓarr) et non dans le monde extérieur. La raison en est le mur qui est construit entre le monde extérieur et le monde intérieur.

Le Coran et la Spiritualité, 1977

Excerpt: Dieu dit [à propos du Coran] : « Personne ne peut le toucher, sauf ceux qui sont purs »... more Excerpt:

Dieu dit [à propos du Coran] : « Personne ne peut le toucher, sauf ceux qui sont purs » (56:79). Ceci ne veut à aucun prix dire qu’une personne impure ne peut pas toucher physiquement le Coran silencieux (Qurān-i ṣāmit), cela signifie plutôt qu’à l’exception de ceux dont le cœur est pur, personne n’a accès à la spiritualité, à la luminosité et à la sagesse ésotérique du Coran. Cela montre que les cœurs des personnalités exaltées de ahl-i bayt étaient illuminés par la radiance de la lumière du Coran, comme le Coran lui-même en témoigne dans le verset de la purification (33:33), selon lequel Dieu les a dûment purifiés ; et tous les Imāms(c) appartiennent à ahl-i bayt.

Le Livret de la Walayat, 1975

Cet article traite du sujet de « Walayat ». On peut se demander : pourquoi et pour quel but ? La ... more Cet article traite du sujet de « Walayat ». On peut se demander : pourquoi et pour quel but ? La réponse est que c’est le premier et le plus important des sept piliers de l’Islam et que c’est par la walayat du wali que l’on peut accéder à la vérité et la reconnaissance des autres piliers. En effet, c’est la walayat qui traite de l’obéissance et de l’amour pour Dieu, le Prophète et le véritable Imam, et c’est à la lumière de la walayat que l’on peut établir que le seigneur du commandement Divin (wali-yi amr) est [toujours] vivant et présent dans le monde.
Ce livret est divisé en sept courts chapitres. Le premier chapitre parle de l’amitié de Dieu, le deuxième chapitre présente les moyens de l’amitié de Dieu, le troisième chapitre traite de l’amitié du Prophète, le quatrième chapitre discute de l’amitié de l’Imam exalté, le cinquième chapitre présente les preuves du fait de garder l’amitié avec les croyants, le sixième chapitre traite de l’amitié et de l’amour des bonnes actions, et le septième chapitre est la conclusion.

Le Saint Coran dans le Nom Suprême , 1977

Il est clair comme de l’eau de roche à la lumière des réalités et des reconnaissances susmentionn... more Il est clair comme de l’eau de roche à la lumière des réalités et des reconnaissances susmentionnées que la parole Divine est inépuisable, et qu’elle a plusieurs sources. Son état de commandement (amrī kayfiyyat) est dans le mot « sois ! » (kalimah-yi kun) ; sa forme lumineuse et son existence intellectuelle est dans la Plume Divine (qalam-i ilāhī) ; spirituellement, elle est dans la Tablette Gardée (lawḥ-i maḥfūẓ), qui est l’Âme Universelle ; son noyau sémantique est dans Ummu’l-Kitāb (la Mère du Livre) ; et dans sa forme révélée, le saint Coran se manifeste dans le monde physique comme il se doit. À part les gens de ḥaqīqat, personne ne connaît ce secret que l’Imām-i muqīm Ḥaz̤rat-i Abū Ṭālib(c) avait enseigné le nom suprême (ism-i acẓam) au saint Prophète(ṣ). C’est à travers ce nom suprême que le Prophète(ṣ) avait l’habitude d’accomplir la remémoration spéciale de Dieu. C’est à la suite de cette remémoration que le saint Coran lui a été révélé, au début par l’intermédiaire de la Plume, de la Tablette, d’Isrāfīl, de Mīkā’īl et de Jibrā’īl.

Les Étonnements et les Merveilles de la Science Spirituelle, 1995

Excerpt: Il est également nécessaire de mentionner que les sens externes et internes travaillent... more Excerpt:

Il est également nécessaire de mentionner que les sens externes et internes travaillent ensemble dans la science spirituelle. Par conséquent, leur formation spirituelle est extrêmement nécessaire. Tout comme une personne capable avant d’être envoyée dans l’espace, subit des exercices physiques pénibles et ensuite va au-delà de l’attraction de la gravité de la planète Terre, un exercice extrêmement intense de même pour aller au-delà de l’attraction de la sphère charnelle est absolument nécessaire pour expérimenter la science spirituelle. Sinon, il est possible pour quelqu’un d’oser dire que rien n’existe sous le nom de « La Science Spirituelle ».
Cet extrait est tiré de la page 5.

Les Quarante Sagesses de Gratitude, 1993

Excerpt: Sagesse 2 Al-Ḥamdu-li’llāh ! D’après une parole du Saint Prophète, l’Ahl-i Bayt, à savo... more Excerpt:

Sagesse 2
Al-Ḥamdu-li’llāh ! D’après une parole du Saint Prophète, l’Ahl-i Bayt, à savoir l’Imām du temps, est pour nous semblable à l’arche de Ḥaẕrat Nuḥ(c). Nous sommes dès lors sauvés du déluge de l’ignorance et de la déviation.

Sagesse 7
Al-Ḥamdu-li’llāh ! Un mu’min est né pour à jamais rester vivant et le but de sa venue dans ce monde est de réaliser la reconnaissance (macrifat) [de Dieu] afin d’acquérir le trésor caché qui est le but ultime [de la vie].

Sagesse 27
Al-Ḥamdu-li’llāh ! Grâce à la bénédiction de l’amour pur envers Mawlā, chaque difficulté s’amoindrit et celui qui ne bénéficie pas de cet amour sage trouve ardue chaque tâche religieuse. Le mu’min doit donc se fondre dans l’amour sacré de l’Imām du temps.

Qu’est-ce que l’Ame, 1981

Excerpt: Le sol et l’argile, qui en arabe sont respectivement appelés turāb et ṭīn, signifient d... more Excerpt:

Le sol et l’argile, qui en arabe sont respectivement appelés turāb et ṭīn, signifient deux rangs de mu’mins. L’un est le rang de la croyance (caqīdah) ou de la foi (īmān) de nature élémentaire, qui est illustré par le sol. Une telle croyance a une importance essentielle pour les gens de dacwat. L’autre est celui de la foi avec une certaine connaissance, dont l’exemple est l’argile. Ainsi, le ta’wīl de Ḥaẓrat-i `Īsā fabriquant une figure d’oiseau à partir d’argile, est qu’il avait l’habitude de nommer un mu’min avec foi et une certaine connaissance au rang de ma’ẕūn, auquel temps ce dernier n’était rien mais une figure silencieuse de ce rang. Cependant, lorsque Ḥaẓrat-i `Īsā insufflait quelque chose dans cette figure, elle devenait un oiseau par l’ordre de Dieu. Cela signifie que, pas à pas, Ḥaẓrat-i `Īsā insufflait l’âme de la connaissance du ta’yīd (aide spirituelle) dans ce ma’ẕūn et il devenait un oiseau spirituel, c’est-à-dire une âme ou un ange.

Le saint Prophète avait donné à Mawlā `Alī le titre d’Abū Turāb (le père de la terre). Le ta’wīl de ce titre est qu’après le saint Prophète, Mawlā `Alī était le père spirituel des hommes et femmes croyants, car la terre signifie le peuple de la foi comme mentionné ci-dessus.

Cet extrait est tiré de la page 74-75.

Soixante Questions

Excerpt: Question 2 : Qui a créé Allāh? Réponse : Personne ne l’a créé, car Il a toujours existé... more Excerpt:

Question 2 : Qui a créé Allāh?
Réponse : Personne ne l’a créé, car Il a toujours existé.

Question 4 : Que signifie tawḥīd ?
Réponse : Tawḥīd signifie croire en un Seul Dieu.

Question 7 : Dieu a-t-il besoin de notre culte ?
Réponse : Non. Il n’a besoin de rien. C’est plutôt le bien-être de l’homme lui-même qui est dans l’adoration d’Allāh.

Question 18 : De qui est le discours du Saint Coran ?
Réponse : C’est le discours sacré de Dieu.

Question 33 : Quel est le moyen de guider le peuple après la disparition du Saint Prophète ?
Réponse : Le Saint Coran et le vrai Imām.

Question 39 : L’obéissance à l’Imām du temps est-elle obligatoire ?
Réponse : Oui, l’obéissance à l’Imām du temps est obligatoire et impérative car le Saint Coran dit: « Ô vous qui croyez ! Obéissez à Allāh, et obéissez au Messager et à tous ceux qui détiennent le commandement parmi vous » (4:59). Ceux qui détiennent le commandement sont les Imāms des différentes périodes.

Aaina-yi Jamaal, 1961

Persian/Farsi Poems

Hasht Sawal, 1976

Persian translation of book "āth sawāl" (Eight Questions)

![Research paper thumbnail of Jawaahir-i Mu`arif](https://attachments.academia-assets.com/96004857/thumbnails/1.jpg)

Jawaahir-i Mu`arif, 1994

A collection of persian poems

Quran-o Rohaniyat, 1996

Persian translation of book "Quran aur Ruhaniyat" (The Qur'an and Spirituality)

Siraj'ul Qulub, 1995

Persian translation of the book Siraj-ul Qulub

Shist Sawal, 1993

Sixty questions for kids in Persian

Ya Ali Madad

Persian translation of book "Ya Ali Madad"

Zikr-i Elahi, 1984

Persian translation of the book Zikr-i Elahi (Divine Remembrance)

![Research paper thumbnail of The Holy Qur'an in the Ism-i A`ẓam](https://a.academia-assets.com/images/blank-paper.jpg)

Excerpt: In the light of the above mentioned realities and gnoses, it is clear that the Divine sp... more Excerpt: In the light of the above mentioned realities and gnoses, it is clear that the Divine speech – the Qur’ān – is not limited, and as such it has many forms: its state of command (amrī kayfiyyat) is in the word ‘Be’ (kalimah-yi kun); its luminous form and intellectual existence is in the Divine Pen (the Universal Intellect); its spiritual state is in the Guarded Tablet (lawḥ-i maḥfūẓ), which is the Universal Soul; its semasiological kernel or essence (maʿnawī maghz) is in umm al-kitāb (the Mother of the Book, the sūrah of Fātiḥah); and its revealed shape, as it should be, is in the physical world. And except for the people of ḥaqīqat, nobody knows this secret that the Prophet Muḥammad was taught the ism-i aʿẓam by the permanent Imām (al-Imām al-muqīm) [of his time], and through this name the Prophet used to perform the special “zikr” as a result of which the Qur’ān was revealed upon him, which in the beginning was through the mediation of the Pen (the Universal Intellect), the Tablet (the Universal Soul), Isrāfīl, Mīkā’īl and Jibrā’īl. This excerpt has been taken from page 9.