Total views : 418In the name of Allah ﷻ, the Most Blessed and Exalted, who is the Sustainer of the entire universe, and whose majesty is so lofty that it lies beyond human intellect and understanding. All praise and glorification belong to the Lord of the worlds and the Creator of both realms, who granted this handful formed from the four elements the honour of being Ashraf-ul-Makhluqāt (the noblest of creation), and who distinguished humankind from all other living beings by bestowing upon them the rank of (عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ) “He taught man what he did not know.”
Countless and innumerable blessings and salutations be upon the sacred, fragrant, purified, illuminated person of Ḥuḍūr ﷺ (علیہ الصلوٰۃ والسلام), who is the manifestation of the Divine Essence, the cause of the universe, and the beauty of the universe; and upon the Ahl-e-Bayt (علیہم السلام) and the noble Ṣaḥābah Kirām (رضوان اللہ اجمعین), who are like the radiant rays of the sun and the moon of both worlds, emanating from the blessed being of Ḥuḍūr ﷺ, and through whom this universe is illuminated.
It is a tremendous favour of Allah Ta‘ālā ﷻ that He bestowed His knowledge upon our noble forefather Sayyidunā Ādam ﷺ (علیہ الصلوٰۃ والسلام), and through him granted honour and distinction to him and his progeny, the whole of humankind. Through ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ — “And He taught Adam all the names” — He commanded the heavenly beings to prostrate, and by placing the crown of ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾ — “And indeed We have honoured the children of Adam” — upon the heads of Adam’s descendants, He bestowed dignity and greatness upon them.
It is through knowledge that a human being attains elevation. An ignorant person cannot truly recognise Allah Ta‘ālā ﷻ, nor can one, while remaining without knowledge, illuminate one’s inner self with the attributes of Allah.
There is no doubt that ʿIlm-e-Raml (علم الرمل) is a miracle, and this humble writer was granted this knowledge in the form of a miracle itself. This is purely the grace and favour of my Allah ﷻ and the gift of that Rabb-ul-ʿĀlamīn, who enabled me to become worthy of it. My experiments and experiences in spirituality span many years. I have gained a great deal through the various salāsil of taṣawwuf and spirituality.
For many years, I have written on these sciences and on spirituality. For a long time, there has been an effort to adopt such a path that may serve as a guiding light for those interested in the hidden sciences (ʿUlūm-e-Makhfiyyah).
In the present age, every person is afflicted by one problem or another. However, the problems that insān faces in life are connected to their mental, physical, and spiritual states. Today, everyone wants to know what they should do so that life becomes full of ease and comfort. In the search for such ease, a person sometimes turns towards ʿamaliyāt, sometimes towards spirituality; at times they attempt to approach the science of mā-warāʾī ʿulūm, and at other times they learn hidden and speculative sciences to understand their present condition and examine the future. Some sit in murāqabāt, employing their inner perception and intuition, and thus begin an endless journey of spirituality.
In reality, in this era, none of the sciences associated with hidden knowledge and spirituality—such as ʿamaliyāt, taʿwīdhāt, adhkār, murāqabāt, yoga, ʿamal-e-tanwīm, ʿilm-ut-tanaffus, and others—seem to offer any clear or structured guidance. It is a fact that nothing can truly be learned without a teacher.
However, if knowledge exists with someone, then access to it can certainly be made possible.
ʿIlm-e-Raml is a reality—such a reality that not everyone can understand, nor can it be explained or conveyed to everyone. Our life is a riddle, and every matter of life is a decisive stage. If one decision turns out to be wrong, an entire lifetime can fall prey to wrong decisions.
To understand any knowledge, it is essential to first understand oneself. Then, keeping one’s purpose, passion, and needs in view, it becomes necessary to make a conscious decision. Remember, there is a difference between needs and desires. That very distinction is attained through guidance by applying an authenticated form of knowledge. The history of ʿIlm-e-Raml establishes its credibility and also makes it a means of spiritual practice—such a spiritual discipline that illuminates everything from the unconscious to the subconscious of a human being.
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