Islamic Heritage of South Asia



Author: Shaikh Shah Syed Ismail Qadiri al Multani

Transmitter: Shaikh Badashah Qadiri

Compiled by: Prof. Mevlana Syed Ataulla Hussaini

Translated and condensed from Urdu by Prof. Dr. Nazeer Ahmed

The fifth Tanazzul is Alam e Ajsam (The world of structures, entities or bodies). It is also called Alam e Shahadat (The world of witness).

The Ajsam (entities) are of two kinds:

  1. ‘Uluyiyat (the higher structures). Examples: Arsh wa Kursi (the divine station and the Throne), the Seven Heavens, the planets and the stars, thunder and lightning, the wind and the clouds. 
  2. Sifliyat (the lower structures). Examples: Elements and compounds such as metals, flora and fauna, animals and the human body.

Similarly, there are other worlds that are in the category of Ajsam (entities) and have structures such as movement and rest, wisdom and foolishness, subtlety and slyness, light and color, sound and smell.     

Reflect that in the world of “A’ma” (non-space or la-makan), after the Universal Intellect and the Universal Soul, the “Hulay e Kulli” (the Universal Reason) was created which is also called “Hiba’”. This is the essence of entities in which Allah has opened the bodies and appearances of the cosmos. They are also called “Anqa” because it can be felt but cannot be seen. Manifestation is granted only to the appearance not to the essence.

The “sphere” that surrounds all of the worlds of Ajsam is the Sphere of the High Throne (the Divine Throne). In the world of ‘Ama (non-space) it is held up by four Angels. What rides this Throne is not a body but Rahman (the Most Gracious). It means there is His manifestation on the Throne. Thus, His Rahmat (Grace) is reflected on all the cosmos. The Grace of God is available to anyone who asks; it has no constraints. Therefore, it is called “Rahmat e Imtenaniya” (Grace or mercy that is not denied to anyone). It is also called “Rahmat e Mutlaqa” (Grace or mercy that is firmly established). Divine Grace is a part of existence so much so that there is mercy even in divine wrath.

Shrouded in the Exalted Throne, there is a hidden entity. It is the seat of divine blessings (Kursi e Kareem). This seat has on it two “steps” of Rahman (the Most Compassionate). One step is mercy, the other is wrath. On this char are angels who are occupied with transmitting the mercy and the wrath to creatures. 

According to Shaikh Syed Meeran Abul Hasan Qadri (May Allah be pleased with him), the manifestation of existence increases as the Tanazzilat descend from one station to the other. He said:

“The manifestation of existence in Arwah (the domain of the angels) is better than the manifestation of existence in the world of meanings (the descriptive world).

The manifestation of existence in Amthal (the divine conceptual domain) is more complete than the manifestation of existence in the world of angels.

The manifestation of existence in Ajsam (the domain of entities) is better than the manifestation of existence in the world of concepts.”

Thus, the manifestation of existence is most complete in the human.