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Question:
My predicament is of a distinct nature, namely, the excessive increase in
offspring. My husband earns a modest salary. We have four children—two sons and
two daughters—and I am now pregnant with our fifth child. By the completion of
six years of marriage, I shall have borne five children. Despite adhering
meticulously to recommended family planning methods, the succession of births
has continued unabated, causing me profound distress. In the context of limited
financial resources, escalating inflation, and an expanding family, tranquility
has become unattainable. Neither nutritional adequacy nor economic security is
within reach, and my mental state remains in persistent turmoil. With utmost
humility, I appeal to you, ʿAzimee
Sahib, to inform me: how many children are inscribed in my destiny, and when
will this sequence of childbirths cease? Such knowledge would provide some
relief to my anguished mind. Observing the intensifying economic instability
and societal deterioration, I am seized by anxiety: how shall I nurture these
children, and will I possess the capacity to fulfill the weighty obligation of
their upbringing entrusted to me by Divine Providence?
Answer:
Destiny (taqdīr) is bifurcated into two categories: immutable destiny (taqdīr
mubram) and contingent destiny (taqdīr muʿallaq). Within the domain
of contingent destiny, human beings are granted a sphere of volitional agency,
whereas in matters governed by immutable destiny, personal will is rendered
ineffectual. Marriage and procreation pertain to contingent destiny;
conversely, the phenomena of birth and death are regulated by immutable
destiny. At first glance, a conceptual tension may appear: if birth is subsumed
under immutable destiny, how can the occurrence of offspring be a matter of
contingency?
The
birth belongs to the realm of immutable destiny, while the determination of
the womb—i.e., from which mother a soul is born—is subject to contingent
destiny. The Divine Reality exercises absolute autonomy, ordaining birth from
any womb as it so wills. Within the Divine Ontology, the categories of male and
female dissolve; all human beings are perceived as emanations from a singular
primordial essence. As the Qur'anic Revelation affirms: "He it is who
created you from a single soul" (Qur'an 4:1).
Thus, the Source is One, while all individual forms are but
manifestations imprinted from the Original Archetype. In the matter of
childbirth, parental volition can influence the spacing of offspring. Through
the exercise of deliberate measures, it is possible to extend intervals between
births. You may inquire: why do certain individuals, despite profound longing
and exhaustive efforts, remain bereft of children? If procreation pertains to
contingent destiny and is accessible to human agency, why is conception
sometimes withheld? The Qur'an states:
"And of everything We created pairs" (Qur'an 51:49).
This principle of polarity necessitates careful contemplation. Every existent
entity possesses a dual constitution: an exoteric (outer) aspect and an
esoteric (inner) aspect. In the woman, the outward form is feminine, while the
inner essence contains the masculine principle; similarly, the man outwardly
embodies masculinity, yet inwardly harbors the feminine principle. The
metaphysical law is as follows: when the inner dimensions (anwār, or
spiritual lights) of both partners are capable of harmoniously merging, a third
entity (offspring) comes into existence. This newly formed entity likewise
possesses dual aspects, with the predominance of either principle determining
the child's gender—masculine predominance results in a male child, feminine
predominance in a female child. Where conception fails despite earnest efforts,
it is typically due either to a subtle deficiency that eludes empirical
detection or to a fundamental incompatibility between the latent energies of
the spouses.
Specifically, the masculine light within the woman and the feminine light
within the man may lack sufficient vitality to achieve full absorption into one
another. Since this subtle dynamic lies beyond the purview of ordinary
cognition, it remains unexamined and, consequently, unrectified.
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.
