Allah Ta‘ala, in His infinite Hikmah ‘ilahiyyah and Rahmah, has guided humanity in every age through His Anbiya, Awliya, and Muttaqi Ulama. According to the spiritual understanding of the Shi’i Madhab, certain Awliya, Mashaikh, and Muttaqi Ulama have been blessed with ‘ilm al-Jafr, spiritual strength
Allah Ta‘ala, in His infinite Hikmah ‘ilahiyyah and Rahmah, has guided humanity in every age through His Anbiya, Awliya, and Muttaqi Ulama. According to the spiritual understanding of the Shi’i Madhab, certain Awliya, Mashaikh, and Muttaqi Ulama have been blessed with ‘ilm al-Jafr, spiritual strength, and divine assistance to guide suffering people towards Sadaat, Hifadah, and Itmin’an. This spiritual strength is called Quwwah Ruhaniyyah, or spiritual power. It is understood as a gift from Allah, not an independent power belonging to any Insan. Throughout Islamic history, Muttaqi Ulama have used Qur’an recitation, Du‘a, Tasbih, Asma al-Husna, and certain forms of Ta‘widh to offer comfort and spiritual support to those facing difficulties. These difficulties may include fear, anxiety, Hasad, harmful influences, family problems, illness, and other challenges of worldly life. However, the real purpose of ‘ilm al-Ruhani is not to control unseen beings, overpower enemies, or demonstrate extraordinary abilities. Its highest purpose is to bring the soul of Insa’an closer to Allah through ‘ilm, Taharah, Hikmah, and Sadaat. A true Aalim al-Ruhani does not create fear among people. He helps them gain understanding, strengthens their Aqidah, and guides them towards the Right Path.
In Islamic spiritual thought, the life of Insa’an has both an outward and an inward reality. The outward reality is the physical body, which consists of organs, blood, bones, and other material elements. The inward reality is connected with the Ruh, Nafs, Aql, and the spiritual purpose of the existence of Insa’an. The Qur’an tells us that Allah gave life to Insa’an and granted them the ability to understand, learn, and recognise His signs. In traditional spiritual language, Quwwah Ruhaniyyah describes the inner strength through which human beings develop Im’an, Sabr, awareness, and self-control. Some spiritual traditions also speak of subtle powers or influences connected with the soul. These ideas belong to religious philosophy and should not automatically be identified with physical energy or scientifically established forces. The real strength of Quwwah Ruhaniyyah is seen when ‘ilm defeats Jahiliyyah, Sabr defeats anger, and Dhikr of Allah defeats fear. The body of Ins’an returns to the earth after death, while the reality and destiny of the soul belong to Allah. The Qur’an reminds us that the ‘ilm of Ins’an concerning the Ruh is limited (17:85). Therefore, we should approach the mysteries of the soul with humility rather than claim complete ‘ilm of the unseen world.
Al Shakhs al-Fadil, Saheb al-Rasai’l Ikhwan al-Safa, the 9th Shi’i Fatimi Ismaili Imam Ahmad al- Mastur holds an important place in the history of Islamic philosophy and has a special intellectual relationship with Nabawi traditions. The Rasail discuss mathematics, natural sciences, the soul, intellect, creation, religion, and the spiritual development of humanity. One of the beautiful Talim in the Rasail concerns the relationship between two worlds:
Al-Alam al-Kabir: The Greater World, or the Universe.
Al-Alam al-Saghir: The Smaller World, or the Ins’an.
According to the Shi’i philosophical understanding, Ins’an is like a small universe. Just as the greater universe contains many different levels of existence, the Ins’an possesses bodily, intellectual, and spiritual dimensions. The body belongs to the material world, but the intellect of Ins’an can reflect upon truths beyond immediate physical experience. This relationship is especially discussed in Risalah 34 of the Ikhwan al-Safa. Their wider Talim explains that the soul must progress through ‘ilm, discipline, and Taharah. A person who possesses Ma’arif but lacks good character has not reached the highest purpose of ‘ilm. Likewise, someone who performs many Aam’al but remains full of Hasad, Takabbur, Wahshi, or selfishness has not yet purified the Nafs. This provides an important principle for understanding spiritual healing: Before attempting to remove Zulmah from the lives of others, a spiritual guide must first work to remove Jahiliyyah and harmful desires from his own Nafs. Thus, the true development of Quwwah Ruhaniyyah is closely connected with the purification of the Nafs and the Hidayah of the Aql.
Traditional Shi’i Islamic literature discusses several subjects commonly called Ulum Khafiyyah, or hidden sciences. These include ‘im al-Huruf (the study of letters), ‘ilm al-Adad (numbers), ‘ilm al-Abjad (numerical values of letters), ‘ilm al-Ramal (geomantic interpretation), ‘ilm al-Ru’ya (the interpretation of dreams), and the study of Ta‘widh and protective Dua. Other traditional categories include Kimiya, Limiya, Himiya, Simiya, and Rimiya, although their meanings and classifications have differed across historical texts. In Shi‘i traditions, Al Imam Ja‘far al-Sadiq (as) is associated with important teachings concerning the outward and inward sciences, including traditions about ‘ilm al-Jafr. The historical development and attribution of individual occult sciences, however, are complex. Some Mashaikh have maintained that advanced spiritual ‘ilm should be given only to trustworthy and disciplined students under proper guidance. Traditional accounts also describe extended periods of Satr, Riyadah, and spiritual preparation, including forty-day practices known as Chilla or Arbayniyah. Nevertheless, such accounts should not be understood as proof that dangerous rituals, midnight isolation in the Jungle or graveyard, or attempts to enslave Jinn are required for spiritual progress. The true value of such ‘ilm is measured by its Hikmah, moral purpose, and benefit to humanity. The Ikhwan al-Safa repeatedly connect learning with the Taharah of the Nafs. ‘ilm is valuable because it raises Ins’an above ignorance and prepares them for spiritual Tathir. Therefore, Ulum Khafiyyah should never become an excuse for deception, exploitation, frightening vulnerable people, or claiming unlimited supernatural power.
The Qur’an clearly recognises the existence of Jinn as part of Allah’s creation. The Qur’an says:
“And He created the Jinn from a smokeless flame of fire.”
The Qur’an describes Ins’an as created from clay and Jinn as created from fire. This distinction points towards different forms of creation, but their complete nature belongs to the ‘ilm of Allah. Surah al-Jinn describes a group of Jinn who listened to the Qur’an, recognised its truth, and accepted Hidayah. This shows that Jinn, like Ins’an, are morally responsible and capable of making choices. Some may follow Hidayah, while others may reject it. The Qur’an also describes the special authority granted by Allah to Nabi Sulayman (as), under whose command certain Jinn performed different tasks. However, we should not assume that every illness, unusual behaviour, frightening dream, or unexplained experience is caused by Jinn. The Qur’an confirms their existence, but it does not give Ins’an permission to accuse others of possession without sufficient grounds. In a Shi’i-inspired understanding, references to unseen influences can also encourage reflection upon weaknesses within Ins’an. Anger, greed, Takabbur, Hasad, hatred, and Jahiliyyah may influence our thoughts without our fully recognising them. This is a moral and symbolic reflection, not a claim that Jinn are merely human emotions. The important Talim is that Insan must seek protection both from harmful influences in the world and from harmful desires within themselves. The Qur’an describes Iblis as a being who refused Allah’s command concerning Nabi Adam (as). His refusal arose from Takabbur and a false sense of superiority. Surah al-Kahf (18:50) says that Iblis was among the Jinn. After his disobedience, Shaytan became a symbol and source of temptation, deception, and rebellion against Hidayah. The Qur’an explains that Shaytan invites people towards wrongdoing but does not possess independent power to force them into sin. Surah Ibrahim (14:22) describes Shaytan acknowledging that he called people towards wrongdoing and they chose to respond. This Ayah teaches personal responsibility. In daily life, Shaytan’s influence is especially relevant when a person begins to justify harmful thoughts and actions. For example, someone may become jealous of another person’s success, desire revenge, spread false accusations, or seek to destroy an opponent. Such conduct damages the Nafs and takes a person away from Hidayah. In the language of spiritual self-development, the struggle against Shaytan is also a struggle against Jahiliyyah, uncontrolled desire, and moral weakness. The purpose of spiritual protection is therefore not only to remove fear of unseen beings. It is also to protect the heart from becoming a place of hatred and wrongdoing.
Surah al-Falaq is among the most important Surah of the Qur’an used in Dua for protection. It teaches believers to seek refuge in Allah from harmful things, from the darkness when it spreads, from those who blow upon knots, and from the evil of an envier when he envies (113:1–5). The outward meaning teaches us to seek Allah’s protection from danger and harmful actions. The reference to blowing upon knots has traditionally been associated with harmful magical practices, but it should not encourage baseless accusations of witchcraft. At the level of Batin, darkness can also be understood as a symbol of Jahiliyyah and spiritual confusion. The appearance of daybreak offers a beautiful image of the victory of light over darkness. Just as daylight makes the physical world visible, ‘ilm brings clarity to the human intellect. Surah al-Falaq also gives a strong warning against Hasad, or jealousy. A jealous person may harm others through words, actions, dishonesty, or Zulm. At the same time, Hasad harms the person who carries it because it weakens gratitude, Sukun of mind, and moral judgment. Thus, the spiritual Talim of Surah al-Falaq is that we should seek Allah’s protection while removing envy, resentment, and harmful intentions from our own hearts.
Surah an-Nas teaches us to seek refuge in Allah, from the evil of the whisperer who withdraws, who whispers into the hearts of Insan, from among Jinn and Insan (114:1–6). The Qur’anic expression al-Waswas al-Khannas describes the whisperer who withdraws or hides. These whisperings may tempt Insan towards falsehood, Takabbur, fear, or wrongdoing. At the level of spiritual reflection, this Surah invites us to become aware of the thoughts that enter our minds. For example, a person may begin thinking that everyone is against him, that he must take revenge, or that he is superior to other people. Such thoughts can also arise from ordinary emotions, anxiety, or other psychological processes. Their presence alone does not establish supernatural interference. The Qur’an teaches believers to seek protection from misleading influences, whether they come through unseen temptation or through the harmful words and actions of Insan. The deeper Talim is that spiritual protection requires Dhikr of Allah, self-awareness, ‘ilm, and moral discipline. A person who recites sacred words but continues to harm others has not fully understood their purpose.
The Qur’an and Asma al-Husna have an important place in Islamic devotional life. For generations, Mashaikh and Muttaqi Ulama have encouraged believers to seek comfort through Dua and the glorification of Allah. Ta‘widh may refer to a written Dua or sacred text carried or preserved as an expression of Iman and Aqidah, and as a request for divine protection. The permissibility and proper use of particular forms of Ta‘widh differ among Muslim communities and religious authorities. The spiritual importance of these practices lies in sincere Aqidah, pure intention, and dependence upon Allah. The words of the Qur’an should not be treated as instruments for revenge, controlling other people, or fulfilling harmful desires. A believer must remember that Hidayah is connected with Adl, Rahmah, and righteousness. Dua may bring comfort and inner strength, but it should not be presented as a guaranteed cure for a disease or as a replacement for necessary medical treatment.
In traditional language, a distinction is sometimes made between physical healing and spiritual healing. Physical medicine investigates the body and its diseases through clinical examination, scientific ‘ilm, and treatment. Hidayah addresses religious understanding, Aqidah, moral behaviour, hope, and inner peace. These approaches need not oppose each other. The Ismaili philosophical tradition gives a high place to the intellect and the search for ‘ilm. The Ikhwan al-Safa teach that the soul must develop through Talim and Taharah. The Ikhwan describe the importance of freeing the soul from Jahiliyyah and attachment to harmful desires. This gives us a deeper understanding of Shifa. Spiritual Shifa may include relief from fear, the development of Sabr, the restoration of hope, and the strengthening of trust in Allah. It may also involve Taubah, forgiveness, reconciliation, and the improvement of character. However, physical and mental illnesses require appropriate professional assessment and care. A person suffering from seizures, severe anxiety, hallucinations, unusual behaviour, or other concerning symptoms should not automatically be described as possessed. A religious guide who recognises the limits of his knowledge and advises medical examination acts with wisdom and responsibility.
I remember an experience with a respected Shaykh that taught me an important lesson about spiritual responsibility. One day, a family brought their young son to the Shaykh. They were frightened because they believed that the child was affected by a Jinn. The Shaykh listened carefully and patiently. Instead of immediately accepting their explanation, he asked whether they had taken the child to a doctor. The father replied that they had not. The Shaykh advised the family to arrange a medical examination so that any physical, neurological, or psychological condition could be properly investigated. At the same time, he offered them spiritual comfort. He gave them a Ta‘widh and advised them to remember Allah through Qur’an recitation, Du‘a, and Tasbih. This experience taught me that a wise spiritual guide does not increase fear or make unsupported claims about the unseen. He combines compassion with careful judgment. He recognises that Dua and medical treatment serve different purposes and may both have a place in the life of a believer. The family needed hope, understanding, and appropriate assistance, not frightening descriptions of supernatural forces.
Al Shakhs al-Fadil, Saheb al-Rasail Ikhwan al-Safa, the 9th Shi’i Fatimi Ismaili Imam Ahmad al-Mastur (as) connects this spiritual development with the larger harmony of creation. His philosophical vision invites Ins’an to understand their place within the universe and to recognise the responsibility that comes with ‘ilm. One cannot attain genuine spiritual perfection through secret practices alone. A person may study ‘ilm al-Jafr, ‘ilm al-Huruf, ‘ilm al-Adad, or other traditional sciences, but if he remains dishonest, cruel, jealous, or arrogant, his learning has not brought him towards the highest spiritual goal. The purpose of ‘ilm is not to make someone feared by others. It is to make that person more humble before Allah, more compassionate towards creation, and more responsible in worldly affairs. Allah has blessed humanity with Wahy, Aql, and the opportunity to seek ‘ilm. The Qur’an teaches us to seek His protection from Shaytan, harmful influences, jealousy, and wrongdoing. The Shi’i tradition of Ta’wil invites us to understand these teachings at a deeper spiritual level. The Ikhwan al-Safa further remind us that the Ins’an is a small universe whose intellectual and spiritual development forms part of a greater order of creation. The true struggle in the life of Ins’an is not only against dangers outside ourselves. It is also against ignorance, pride, fear, greed, jealousy, and uncontrolled desire. The purpose of Quwwah Ruhaniyyah is therefore best understood through spiritual discipline, sincere devotion, wisdom, and the Taharah of the soul. An Aalim al-Ruhani should be a source of Hidayah rather than fear, while every believer should seek both spiritual comfort and practical assistance when facing life’s difficulties. The highest victory is not to claim control over unseen beings, but to gain control over one’s harmful desires and direct one’s life towards goodness. The real light of Batin is the light of ‘ilm. The real strength of the soul is its Taat to Allah, and the real purpose of spiritual science is to bring humanity from darkness into understanding, Rahmah, Sukun, and Itmin’an.
Khidmah Contribution – Supporting Academic Contribution and Spiritual Guidance:
Al Qur’an Surah Ali Imr’an (3:92) guide us in this regard:
“You will never attain righteousness until you spend from that which you love.”
The pursuit and dissemination of Ma’arif, the propagation of Aqidah (Tabligh), and the provision of spiritual guidance are noble forms of Khidmah. While undertaken with sincerity and devotion, their continuation requires time, dedication, scholarly effort and financial resources. The Qur’an reminds us that righteousness is attained through giving from that which we value and cherish. Supporting religious and academic endeavours is therefore an expression of generosity, commitment and service to a greater purpose. The Khidmah contribution helps sustain these efforts and supports the continued provision of Ma’arif Diniyyah, academic guidance and spiritual assistance. Such contributions are not a price placed upon Ma’arif Diniyyah or spiritual help, but a means of supporting the service, effort and resources devoted to their provision. May Allah Ta’ala accept due contribution and grant Barakah in the Ma’arif, Maal and endeavours of all those who support this Khidmah. Aameen.
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