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Question: In
my study of the ḥurūf-e-muqaṭṭaʿāt—I
explored a range of classical and contemporary exegetical sources. However, the
interpretations offered therein failed to provide intellectual or spiritual
reassurance. One prominent exegete, for instance, suggests that these letters
bear resemblance to the enigmatic and non-semantic expressions found in
pre-Islamic Arabic poetry, asserting that Allah the Almighty employed such
letters at the outset of certain surahs to demonstrate the inimitability of the
Qur’anic discourse. He further claims that since these letters carry no
discernible semantic value, and their comprehension does not influence one's faith,
any effort to interpret them is unnecessary and unproductive. This explanation,
however, proved deeply unsatisfactory. It implies, implicitly, that a segment
of Divine Revelation is devoid of meaning—an assertion incongruent with the
integrity, coherence, and ontological sanctity of the Qur’anic text. Moreover,
by suggesting that these letters function merely as rhetorical counters to
poetic conventions, the claim risks equating the Qur’an, even partially, with
the domain of human poetics—despite the Qur’an’s explicit negation of prophetic
familiarity with poetry: “And We have not taught him poetry, nor is it
befitting for him” (Qur’an 36:69). I thus request clarification: What is
the ontological and epistemic status of the ḥurūf-e-muqaṭṭaʿāt?
Answer: Huzoor
Qalandar Baba Auliya (R.A.) stated in his book Lauh o Qalam that the ḥurūf
al-muqaṭṭaʿāt are, in
fact, abbreviated forms of divine light (Noor) script. If one seeks to
interpret this concept through the lens of contemporary intellectual paradigms,
it may be posited that
Each
of the ḥurūf-e-muqaṭṭaʿāt may be
likened to a microfilm in which thousands of images and intricate details are
compressed—where an
expansive spectrum of time and space is condensed into a single infinitesimal
point. In this way, within the structure of the ḥurūf-e-muqaṭṭaʿāt, an entire
cinematic portrayal of esoteric symbols and hidden mysteries is encapsulated. The
individual to whom Allah, through His grace and mercy, bestows divine knowledge
(Ilm laduni), possesses the capacity to comprehend the profound meanings
embedded within and is able to observe and interpret this knowledge. In the
cosmos, two distinct domains of knowledge are prevalent.
1. The
knowledge of moral-spiritual discernment (righteousness vs. transgression)—which
provides human beings with existential orientation through action rooted in
Divine guidance.
2. The
knowledge of cosmological administration (takwīn)—through which the
structural laws and divine protocols of the cosmos, including the galactic
systems, are governed.
Those individuals who are engaged in cosmic administration possess a mental velocity approximately sixty thousand times greater than that of the ordinary human mind. When such individuals seek guidance from the Qur'an in matters of divine governance, they derive Divine light specifically from the ḥurūf-e-muqaṭṭaʿāt
Khwaja Shamsuddin Azeemi
Nearly three decades ago, the esteemed spiritual scholar and blessed guide, Khwaja Shamsuddin Azeemi (R.A), inaugurated a mission of public service with the objective of liberating humanity from afflictions, psychological distress, and physical ailments. For ten years, he remained in contemplative retreat, silently advancing this sacred commitment to the service of creation (khidmat-e-khalq). As the hearts of the people began turning toward him, he employed the medium of mass communication. In 1969, this initiative was formally introduced to the public through newspapers and spiritual journals. According to conservative estimates, through written correspondence and face-to-face interaction—particularly via national publications and the Roohani Digest—Hazrat Azeemi has extended spiritual guidance and healing to over 1.4 million men and women, addressing intricate personal crises and intractable medical conditions. Today, it is not uncommon that wherever a few individuals gather, and a seemingly insoluble dilemma or incurable illness is mentioned, someone inevitably suggests: “Establish contact with Azeemi Sahib—the matter will be resolved.”
Through the grace of Allah the Almighty, the spiritual affinity with the Prophet (P.B.U.H), and the continued beneficence of the blessed guide, four volumes of Roohani Daak (Spiritual Correspondence) have now been compiled. The first volume is hereby presented to you for contemplation and benefit.
