Spiritual Healing

The Supplication of the Mystic and the Nature of Occult Subjugation-The Mystic’s Supplication

 Question:

Respected mentor, in response to an earlier letter of mine, you stated that the ritual subjugation of the ethereal double (Hamzād) constitutes a base, lower occult practice (siflī) that is unlawful in sacred jurisprudence (sharī‘ah), and on that very premise you declined to grant me authorization. Prior to writing to you, I had consulted a local elder who provided a method through which the Hamzād is supposedly brought under control. The question naturally arises: can a spiritual operation founded upon the verses of the Holy Quran ever be categorized as base, lower sorcery? Please favor me with a satisfying and definitive explanation.

Answer:

Metaphysical sciences—which encompass the domain of magical sorcery as well as the knowledge of subjugating the subtle double (Hamzād)—possess two diametrically opposing operational modes: the Divine Merciful Mode (Ṭarz-e-Raḥmānī) and the Deceptive, Demonic Mode (Istidrāj).

The Divine Merciful mode is inherently constructive, altruistic, and elevating. Conversely, the satanic mode of Istidrāj is destructive, deceitful, and degrading. Because the operation of coercively binding the Hamzād is grounded in energetic degradation and psychic damage, acquiring or practicing this occult discipline is entirely unlawful.

The profound demarcation between these two modes of metaphysical phenomena is illustrated within the Holy Quran through the historical confrontation between Prophet Moses (peace be upon him) and Pharaoh. When Moses was dispatched unto Pharaoh as the representative of Divine Truth, Pharaoh misjudged the Prophet’s divine miracles as mere operations of Istidrāj (sorcery). Accordingly, branding Moses a sorcerer, Pharaoh assembled the preeminent occult practitioners of his empire to defeat him in a public contest. On the designated day of the encounter, the Prophets of God, Moses and Aaron (peace be upon them), stood on one side of the arena, while the envoys of Iblis and the representatives of sorcery stood on the other.

The sorcerers cast down their enchanted ropes and wooden staves, which artificially appeared to slither as serpents and pythons. In response, pursuant to Divine Revelation, Moses cast his staff upon the earth, whereupon it transformed into a living dragon that swallowed their illusory serpents whole.

This contest provides an unequivocal exposition distinguishing the sciences of divine miracles from those of demonic sorcery. The incident clarifies that the sorcerers operated out of temporal greed, deploying their craft to secure the favor and wealth of Pharaoh. In contrast, the mission of Moses (peace be upon him) was selfless service to creation and the attainment of Divine Pleasure.

An inquirer might contend that by subjugating and dominating the Hamzād, one could theoretically utilize it to serve humanity, thereby converting it from an act of sorcery into a divine spiritual science. The answer is that Istidrāj is inherently anchored in magical manipulation and can never be transmuted into a divine practice; inevitably, the practitioner's underlying thought matrix degenerates into demonic egotism. For any elder to claim that the subtle double (Hamzād) can be subjugated through the verses of the Holy Quran is entirely contrary to immutable spiritual laws.

In contemporary society, occult practitioners, pseudo-sufis, and shrine custodians hold considerable sway. Because the general populace recognizes these figures only through generic labels—believing every titular ascetic or custodian to be an enlightened friend of Allah and a guardian of the public—simple-hearted seekers frequently fall prey to continuous deceit.

The authentic hallmark of a true mystic and friend of Allah (Walī Allāh) is remarkably clear, having been explicitly declared by Allah Almighty in the Holy Quran:

"Behold! Verily upon the friends of Allah there is no fear, nor do they grieve."

The plain and accessible meaning of this sacred verse is that those enslaved by deep existential fear, anxiety, and grief have not attained intimate friendship with Allah; and an individual who has not liberated their own soul from dread and anguish possesses no legitimate entitlement to be designated a true spiritual master (faqīr).

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Roohani Daak Part 02 [ENG] View

Roohani Daak Part 02 [ENG]