During question/answer session, Sir Mazhar was asked," What is the significance of ع (Ayn)and غ (Ghayn)in sufism and Ginanic literature"?
Sir said, one explanation is that Ayn ع represents Ali and Ghayn غ stands for 'Ghayr' those who have no faith in Ali.
Ayn: Vision, Source, Knowledge, Essence.
Ghayn: Mystery, Veil, Manifestation, Distinction.
In Sufism, the Arabic letters 'Ayn (ع) and Ghayn (غ) are significant not only as phonetic characters but as essential symbols in ‘ilm ul huruf' (the science of letters), representing profound cosmological, spiritual, and mystical realities. They are often interpreted in the context of divine attributes and the journey of the soul.
The relationship between the two letters Ayn (ع) and Ghayn (غ) is often interpreted through the single dot (Nuqta) above the Ghayn. This dot acts as a "veil" or a "separation" between the known/witnessed (Ayn) and the hidden/mysterious (Ghayn).
The Nuqta assumes a powerful symbolic status in Islamic Sufism and Shia philosophy. A celebrated statement attributed to Mowla Ali, central to Shia theology, is often quoted in this context. “All that is in the Quran is in the Fatiha, all that is in the Fatiha is in the Bismillah, all that is in the Bismillah is in the letter ba ( ب), and I am the dot beneath the Ba. "I am the Point (al-Nuqta) beneath the letter B".
If a person understand and attain this spiritual Nuqta will see Noor e Ali with Ayn (eye) of his soul.
EEK NUQTA MA'RIFAT KERA
MURSHID JIS KU BATLAWEY
SO WASIL HOWEY ZAAT E HAQQ MEIN
ASAL APNI KU PAAWEY
Kalam e Mowla
Sir quoted a couplet from Bhuj Nirinjin;
JUB TAWHID ILAHI AAWAY
TUBB AYN GHAYN UUTH KAR JAAWAY
When Tawhid is attained, the separation between Ayn and Ghain disappears.
(Hum tum donu saiyan eek hain)
Sir gave example of Baba Bhulley Shah;
Aina Te Gainaa nuu main samajh na jaana,
Gal Alaf samjhaai
Bulleyaa Kaul Alaf De Purey,
Jehrey Dil Di Karan Safaaii
I don't understand Ayn and Ghayn that is 'mon wa tu', 'you and I', it is Alif that means Allah. Bhulla says, Alif's qoul (promise) is right through which inner self is cleaned.
In Sufi poetry, Ayn and Ghayn serve as a bridge between the unseen world and the visible world, with Ayn representing the hidden, inner reality, and Ghayn representing the externalization or "wrapping" of that reality
Ayn (ع) is the Source of Knowledge and Vision. Ayn literally means "eye." In Sufi symbolism, it represents the "eye of the heart" or divine vision (basirah), allowing the mystic to perceive spiritual truths.
Ayn is considered the origin of the intellect ('aql), symbolizing the inward knowledge or gnostic understanding (ma'rifah).
Many key Sufi terms starting with Ayn highlight its importance: 'Ilm (Knowledge), 'Ishq (Divine Love), 'Abd (Servant), and 'Arsh (Throne of Allah).
While 'Ayn signifies vision, Ghayn its variant with a dot often represents "total mystery" (ghayb) and that which is hidden, covering, or veiled from human comprehension.
Where as Ghayn is used in terms indicating change, such as ghayyara (alter), representing the transformative journey of the soul, which involves passing through various states of concealment and revelation, and represents a deeper, more subtle layer of divine, esoteric knowledge.
SIR MAZHAR
Re: SIR MAZHAR
Continued from explanation of Ayn and Ghayn.
In the same sitting Sir was also asked about AYN and MEEM.
Sir replied; Ayn stands for Ali and Meem stands for Muhammad. In Sufism, letters are not merely tools for communication but are considered vessels of divine secrets, vibrations that affect the soul. The letters Ayn (ع) and Meem (م) hold deep esoteric significance, particularly regarding divine knowledge, Prophetic/Imamat light, and the journey of the soul. It is viewed as the door that leads to Ahad (Oneness). In Sufi thought, the difference between Ahad (the Oneness of Allah) and Ahmad (a name of the Prophet) is the Meem, signifying the Prophet's role as a bridge between the creator and creation. Meem represents the flow of divine light and mercy from the Creator to the creation.
Sir quoted Shah Latif Bhittai
احد احمد پان مین وچان میم فرق
آھی مستغرق غالم انہی گال مین
In between Ahad and Ahmad, the difference is Meem. The world wander in the mystery of Meem.
EK AHMAD EK JAGATPATI
EK GUR SUUN CHIT LAEIYEN
GUR SERVEY AHMAD MILEY
TOU AHMAD MEEM GAMAYE
(Bhuj Nirinjin-Pir Sadruddin)
One is Ahmad(the Prophet) and one is King of the universe. Concentrate upon the guidance given by the Guru (Guide). If you serve the Guide and obey his guidance you will attain Ahmad, and you will find Meem disappears from Ahmad remaining Ahad that is Allah.
The letters Ayn and Meem represent the beginning and end of a Sufi's journey toward divine union, assisting in the process of fana (annihilation).
The Letter Ayn (ع) stands for Ali, Ayn literally means "eye" in Arabic and is used in Sufism to represent 'ilm (knowledge), 'aql (intellect), and the "eye of the heart" or "eye of perception" that witnesses divine truths. It symbolizes the ability to see beyond the physical world into the spiritual, witnessing the inner reality of existence. It is often linked to the inner yearning to witness the Divine, reflecting the spiritual "sight" that recognizes God in all things. All 4 main sufi tariqas consider Mowla Ali as father of Islamic sufism. Spiritually Noor e Ali and Noor e Muhammad are not seperate entities. In old Dua it was mentioned; ALI MUHAMMAD NOORULLAH BAR HUQQ.
گر جدا دانی علی از مصطفا
دشمن جانت خداي کبریا است
GAR JUDA DAANI ALI AZ MUSTAFA
DUSHMAN E JAANAT KHUDA E KIBRIYA AST
Rumi
If you separate Ali from Mustafa, God Almighty will become enemy of you.
Sir explained one can not seperate Ali from Muhammad. Noor e Ali and Noor e Muhammadi is same. The Prophet said,"ANA WA ALYUN MIN NOORIN WAHID", I and Ali are from 'Wahid' same Noor. Sir said, Ahad, Ahmad, and Wahid have same roots.
ALI MUHAMMAD SAACHA KALMA
TIN BINA MOKSH NAHI RE
Ali and Muhammad is one true kalma, there is no salvation without them.
Sir quoted Mir Anees;
AFZAL HAI AGAR EK TO A'LLA HAI EK
GAR GOUR KARO TO MOUJ WA DARIYA HAI EK
HAA(N) NOOR E MUHAMMAD WA ALI HAI WAHID
HAI(N) ISM (name) DOU (2) MAGAR MUSAMMA (entity) HAI EK
Mir Anees
Sir Mazhar said, by studying and understanding 'Diwan e Ashkaar' by Sachal Sarmast the famous sufi poet of Sind (Ashkaar his pen name), we would come to know about Ismaili philosophy of "Ali Muhammad yak Khuda". According to Ashkaar 'Khuda Muhammad Ali' is one entity..
Some Farsi couplets from Diwan e Ashkaar;
AA(N)KE DAR AHMAD AHAD DAANIST FARAQ
DARJA E UU DAR FANA FI ALLAH NEEST
IF ANY ONE DIFFERENCIATE BETWEEN AHMAD (PROPHET) AND AHAD (ALLAH)
SHALL NOT BE ABLE TO REACH FANA FI ALLAH
انا احمد لا میم هم دانی من راءنی
لی وقت مع الله است فرموده پیغمبر
I am Ahmad without Meem. The Prophet said all the time I am with Allah."
There is a Hadith of the Prophet "ANA AHMAD BILA MEEM", "I am Ahmad without Meem".
JUZZ MUHAMMAD NEEST DAR KOUN WA MAKAAN
JUZZ ALI DEEGAR KASSI HAMRAH NEEST
THERE ISN'T ANY ONE ELSE IN BOTH WORLDS WITHOUT MUHAMMAD AND ALI
AND WITHOUT ALI THERE IS NO PATRON AND HELPER IN BOTH WORLDS
EE BIJUZ DARWAZA AHMAD RAAH NEEST
GAR NA MEEDAANI DILAT AGAAH NEEST
O FRIEND THERE IS NO WAY OUT WITHOUT DOOR OF PROPHET MUHAMMAD
IF YOU ARE NOT AWARE OF THIS MEANS YOUR HEART IS AWAY FROM REALITY
GAR KASSI RA ISHQ E UU DAAMIN GARIFT
BILYAQEEN DAANI KE AA(N) GUMRAH NEEST
IF ANY ONE IS ABSORBED IN LOVE (WITH MUHAMMAD AND ALI)
INDEED THAT PERSON WILL NOT GO ASTRAY
AA(N) KHUDA WA AA(N) RASUL EE ASHIKAAR
UNDDER EE(N) NA SHAK WA ISHBAAH NEEST
O ASHKAAR KHUDA AND RASUL ARE SAME
THERE IS NO DOUBT OR SUSPICIOUS IN IT
AA(N) MUHAMMAD AA(N) AHAD DAANI TU YAK
YAK BUUD AA(N) YAK BUUD TU AARI NA SHAK
BELIEVE PROPHET MUHAMMAD AND AHAD (ALLAH) AS ONE
HAVE NO DOUBT IN THIS, BOTH ARE ONE
AA(N) MUHAMMAD AA(N) ALI BASHID YAKI
UNDDER EE(N) RAAH NA AARI TU SHAKI
MUHAMMAD AND ALI ARE ALSO ONE
HAVE NO DOUBT IN THE TRUTH OF ONENESS
Sir quoted Bhulley Shah, the Punjabi sufi poet;
ALLAH AADMI BUN(N) AAYA
ANNT BIRAH DI KHABAR NA KAI
ALLAH AADMI BUN(N) AAYA
AYN DA BURQA MEEM DI CHAADAR
MUKH WHICH GHUNGHATT PAAYA
ALLAH AADMI BUN(N) AAYA
Allah came in garb of man
This mystery is unknown
Allah came in garb of man
He came in the veil of AYN and MEEM that is Ali and Muhammad by covering His face
Allah came in garb of man
JEN(N)E RUNG NE RUUP NAHI
NAHEE KUCHH NAAM NE THHAAM RE
SO GUPTA PRAGATT BHAYO
LAAKH DHARO TISS NAAM RE
(Bhuj Nirinjin-Pir Sadruddin)
Who does does not have any colour or form, nor any name or abode; so when this hidden entity became manifest, it assumes hundreds of thousands of names.
Sir quoted Rumi;
خود خدا اندر لباس آدمی
خود خدا اندر لباس خادمی
God Himself in the Garb of a Man
God Himself in the Garb of a Servant
At the end of lecture, Sir quoted a Farman of Imam Sultan Muhammad Shah when he was around 8 years of age on coronation day;
Jamaits, do not consider me small. I am the decendant of Prophet Muhammad and my grand father is Hazrat Amirul Mu'minin Hazrat Ali and my grand mother is Khatoon e Jannat Hazrat Bibi Fatima. I am the Noor of both Hazrat Ali and Holy Prophet. Though young in age I am exalted.
Bombay, Sep 1st 1885.
In the same sitting Sir was also asked about AYN and MEEM.
Sir replied; Ayn stands for Ali and Meem stands for Muhammad. In Sufism, letters are not merely tools for communication but are considered vessels of divine secrets, vibrations that affect the soul. The letters Ayn (ع) and Meem (م) hold deep esoteric significance, particularly regarding divine knowledge, Prophetic/Imamat light, and the journey of the soul. It is viewed as the door that leads to Ahad (Oneness). In Sufi thought, the difference between Ahad (the Oneness of Allah) and Ahmad (a name of the Prophet) is the Meem, signifying the Prophet's role as a bridge between the creator and creation. Meem represents the flow of divine light and mercy from the Creator to the creation.
Sir quoted Shah Latif Bhittai
احد احمد پان مین وچان میم فرق
آھی مستغرق غالم انہی گال مین
In between Ahad and Ahmad, the difference is Meem. The world wander in the mystery of Meem.
EK AHMAD EK JAGATPATI
EK GUR SUUN CHIT LAEIYEN
GUR SERVEY AHMAD MILEY
TOU AHMAD MEEM GAMAYE
(Bhuj Nirinjin-Pir Sadruddin)
One is Ahmad(the Prophet) and one is King of the universe. Concentrate upon the guidance given by the Guru (Guide). If you serve the Guide and obey his guidance you will attain Ahmad, and you will find Meem disappears from Ahmad remaining Ahad that is Allah.
The letters Ayn and Meem represent the beginning and end of a Sufi's journey toward divine union, assisting in the process of fana (annihilation).
The Letter Ayn (ع) stands for Ali, Ayn literally means "eye" in Arabic and is used in Sufism to represent 'ilm (knowledge), 'aql (intellect), and the "eye of the heart" or "eye of perception" that witnesses divine truths. It symbolizes the ability to see beyond the physical world into the spiritual, witnessing the inner reality of existence. It is often linked to the inner yearning to witness the Divine, reflecting the spiritual "sight" that recognizes God in all things. All 4 main sufi tariqas consider Mowla Ali as father of Islamic sufism. Spiritually Noor e Ali and Noor e Muhammad are not seperate entities. In old Dua it was mentioned; ALI MUHAMMAD NOORULLAH BAR HUQQ.
گر جدا دانی علی از مصطفا
دشمن جانت خداي کبریا است
GAR JUDA DAANI ALI AZ MUSTAFA
DUSHMAN E JAANAT KHUDA E KIBRIYA AST
Rumi
If you separate Ali from Mustafa, God Almighty will become enemy of you.
Sir explained one can not seperate Ali from Muhammad. Noor e Ali and Noor e Muhammadi is same. The Prophet said,"ANA WA ALYUN MIN NOORIN WAHID", I and Ali are from 'Wahid' same Noor. Sir said, Ahad, Ahmad, and Wahid have same roots.
ALI MUHAMMAD SAACHA KALMA
TIN BINA MOKSH NAHI RE
Ali and Muhammad is one true kalma, there is no salvation without them.
Sir quoted Mir Anees;
AFZAL HAI AGAR EK TO A'LLA HAI EK
GAR GOUR KARO TO MOUJ WA DARIYA HAI EK
HAA(N) NOOR E MUHAMMAD WA ALI HAI WAHID
HAI(N) ISM (name) DOU (2) MAGAR MUSAMMA (entity) HAI EK
Mir Anees
Sir Mazhar said, by studying and understanding 'Diwan e Ashkaar' by Sachal Sarmast the famous sufi poet of Sind (Ashkaar his pen name), we would come to know about Ismaili philosophy of "Ali Muhammad yak Khuda". According to Ashkaar 'Khuda Muhammad Ali' is one entity..
Some Farsi couplets from Diwan e Ashkaar;
AA(N)KE DAR AHMAD AHAD DAANIST FARAQ
DARJA E UU DAR FANA FI ALLAH NEEST
IF ANY ONE DIFFERENCIATE BETWEEN AHMAD (PROPHET) AND AHAD (ALLAH)
SHALL NOT BE ABLE TO REACH FANA FI ALLAH
انا احمد لا میم هم دانی من راءنی
لی وقت مع الله است فرموده پیغمبر
I am Ahmad without Meem. The Prophet said all the time I am with Allah."
There is a Hadith of the Prophet "ANA AHMAD BILA MEEM", "I am Ahmad without Meem".
JUZZ MUHAMMAD NEEST DAR KOUN WA MAKAAN
JUZZ ALI DEEGAR KASSI HAMRAH NEEST
THERE ISN'T ANY ONE ELSE IN BOTH WORLDS WITHOUT MUHAMMAD AND ALI
AND WITHOUT ALI THERE IS NO PATRON AND HELPER IN BOTH WORLDS
EE BIJUZ DARWAZA AHMAD RAAH NEEST
GAR NA MEEDAANI DILAT AGAAH NEEST
O FRIEND THERE IS NO WAY OUT WITHOUT DOOR OF PROPHET MUHAMMAD
IF YOU ARE NOT AWARE OF THIS MEANS YOUR HEART IS AWAY FROM REALITY
GAR KASSI RA ISHQ E UU DAAMIN GARIFT
BILYAQEEN DAANI KE AA(N) GUMRAH NEEST
IF ANY ONE IS ABSORBED IN LOVE (WITH MUHAMMAD AND ALI)
INDEED THAT PERSON WILL NOT GO ASTRAY
AA(N) KHUDA WA AA(N) RASUL EE ASHIKAAR
UNDDER EE(N) NA SHAK WA ISHBAAH NEEST
O ASHKAAR KHUDA AND RASUL ARE SAME
THERE IS NO DOUBT OR SUSPICIOUS IN IT
AA(N) MUHAMMAD AA(N) AHAD DAANI TU YAK
YAK BUUD AA(N) YAK BUUD TU AARI NA SHAK
BELIEVE PROPHET MUHAMMAD AND AHAD (ALLAH) AS ONE
HAVE NO DOUBT IN THIS, BOTH ARE ONE
AA(N) MUHAMMAD AA(N) ALI BASHID YAKI
UNDDER EE(N) RAAH NA AARI TU SHAKI
MUHAMMAD AND ALI ARE ALSO ONE
HAVE NO DOUBT IN THE TRUTH OF ONENESS
Sir quoted Bhulley Shah, the Punjabi sufi poet;
ALLAH AADMI BUN(N) AAYA
ANNT BIRAH DI KHABAR NA KAI
ALLAH AADMI BUN(N) AAYA
AYN DA BURQA MEEM DI CHAADAR
MUKH WHICH GHUNGHATT PAAYA
ALLAH AADMI BUN(N) AAYA
Allah came in garb of man
This mystery is unknown
Allah came in garb of man
He came in the veil of AYN and MEEM that is Ali and Muhammad by covering His face
Allah came in garb of man
JEN(N)E RUNG NE RUUP NAHI
NAHEE KUCHH NAAM NE THHAAM RE
SO GUPTA PRAGATT BHAYO
LAAKH DHARO TISS NAAM RE
(Bhuj Nirinjin-Pir Sadruddin)
Who does does not have any colour or form, nor any name or abode; so when this hidden entity became manifest, it assumes hundreds of thousands of names.
Sir quoted Rumi;
خود خدا اندر لباس آدمی
خود خدا اندر لباس خادمی
God Himself in the Garb of a Man
God Himself in the Garb of a Servant
At the end of lecture, Sir quoted a Farman of Imam Sultan Muhammad Shah when he was around 8 years of age on coronation day;
Jamaits, do not consider me small. I am the decendant of Prophet Muhammad and my grand father is Hazrat Amirul Mu'minin Hazrat Ali and my grand mother is Khatoon e Jannat Hazrat Bibi Fatima. I am the Noor of both Hazrat Ali and Holy Prophet. Though young in age I am exalted.
Bombay, Sep 1st 1885.
Re: SIR MAZHAR
يَقْبِضُ وَيَبْصُۜطُ (Yaqbidu wa Yabsutu)
This was an interesting subject. The topic was universe is expanding contineously.
The Arabic phrase يَقْبِضُ وَيَبْصُۜطُ (yaqbidu wa yabsutu) means "He constricts (squeeze) and expands." This phrase appears in the Holy Quran in Surah Al-Baqarah, Ayat 245, describing how Allah controls, squeeze and expand universe and life.
يَقْبِضُ (Yaqbidu): He constricts, withholds, or decreases.
يَبْصُۜطُ (yabsutu): He expands, extends, or grants abundantly.
This phrase highlights two of 99 Names of Allah:
Al-Qābiḍ (القابض): The Withholder / The Restricter.
Al-Bāsiṭ (الباسط): The Expander / The Extender
Sir quoted a Quranic verse from Surah Adh-Dhariyat 51:47, which states the universe is expanding.
The Verse reads:
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
Translation:
"And the heaven We constructed with strength, and indeed, We are [its] expander." (51:47)
The phrase 'wa innā la-mūsiʿūn' (وَإِنَّا لَمُوسِعُونَ) is interpreted as "We are certainly expanding it". This aligns strikingly with modern cosmological discoveries that the cosmos is continually expanding.
Sir quoted Allamah Iqbal;
یے کاءنات ابھی ناتمام ہے شاید
ک آ رھی ہے دمادم صداے کن فیکون
Perhaps this universe is not complete yet, as there is contineous voice coming of 'kun fayakun' means 'Be and it is'.
Recent astronomical discoveries have dramatically expanded our estimate of the universe’s scale from 'billions' of galaxies imagined to as many as 6–20 trillion galaxies today. Modern telescopes like Hubble and James Webb Space Telescope have revealed an ever-growing cosmos, detecting countless faint and distant galaxies that earlier instruments missed. Intriguingly, the Quran spoke of an expanding universe nearly 14 centuries ago.
With the James Webb Space Telescope (launched 2021), our cosmic inventory has expanded even further. JWST’s infrared eyes can see smaller, fainter, and more distant galaxies that were previously invisible. Indeed, “with JWST’s eyes, discovered even more galaxies. Recent studies suggest that there may be between 6 and 20 trillion galaxies in the observable universe. In other words, the cosmos is teeming with far more galaxies than we ever imagined. Each galaxy, in turn, contains billions or trillions of stars, along with untold numbers of planets. Such a vast universe challenges the limits of human comprehension.
Crucially, this immense scale is coupled with continuous expansion. The space between galaxies is stretching, an observation first made by Hubble in 1929 and now a cornerstone of cosmology. Every moment, the universe’s fabric expands, carrying galaxies farther apart (on large scales). The Quran appears to allude to this expansion in a remarkable verse revealed in the 7th century: “And We have built the heavens with might, and indeed We are expanding it.” (Quran 51:47). Many modern translators and scholars interpret the Arabic phrase “wa innā la-mūsiʿūn” as meaning that God is continuously expanding the sky or universe.
It is worth appreciating how extraordinary this statement is in historical context. In antiquity and the medieval era, the dominant view (across various cultures) was of a static, finite cosmos. For example, the Bible’s Book of Genesis describes a “firmament” a solid dome separating the heavens and earth reflecting an ancient belief that the sky was a fixed canopy. Likewise, Greek astronomers for centuries assumed the stars were attached to crystal spheres encircling a stationary earth Change or expansion on a cosmic scale was inconceivable in those paradigms. Yet the Quranic text broke from these prevailing notions with an image of dynamic expansion, a fact only empirically confirmed in the 20th century.
Sir demonstrated يَقْبِضُ وَيَبْصُۜطُ (yaqbidu wa yabsutu) means "He constricts (squeeze) and expands." He showed palm of his hand moving it forward slowly saying, this is how universe is expanding, this is an example of َيَبْصُۜطthen he closed his palm of hand and said this is an example of يَقْبِضُ
means on doomsday God will fold the universe as closing palm of hand. He explained;
مٹہی کہولنے سے مراد پہیلنا ہے اورمٹہی بند کرنے سے مراد لپیٹنا ہے۔
(the example of palm he gave was just for understanding).
Sir said; when we say ALLAHU AKBAR (Allah is great), we can not measure His greatness. Sir quoted first paragraph of first sermon by Mowla Murtaza Ali from Nahjul Ballaghah;
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculations and whose claim cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence....
Hazar Imam said, Allah is beyond imagination.
Sir said, I wish some advanced country in scientific research send a rocket or a flying machine with atomic engine to travel in universe to find end of universe and send data on earth how many miles it traveled in univrse.
Science is helpless to calculate lenght and width of universe. About greatness of Allah, Hazar Imam in BK Farman 1966 said;" If you think of two thousand universes that there may be He is above those universes.
Imam Sultan Muhammad Shah in Memoirs has written;
Thus Islam's basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul....
Memoirs of Aga Khan
Note: I have added couple of paragraphs from my side on Hubble and James webb space telescope.
This was an interesting subject. The topic was universe is expanding contineously.
The Arabic phrase يَقْبِضُ وَيَبْصُۜطُ (yaqbidu wa yabsutu) means "He constricts (squeeze) and expands." This phrase appears in the Holy Quran in Surah Al-Baqarah, Ayat 245, describing how Allah controls, squeeze and expand universe and life.
يَقْبِضُ (Yaqbidu): He constricts, withholds, or decreases.
يَبْصُۜطُ (yabsutu): He expands, extends, or grants abundantly.
This phrase highlights two of 99 Names of Allah:
Al-Qābiḍ (القابض): The Withholder / The Restricter.
Al-Bāsiṭ (الباسط): The Expander / The Extender
Sir quoted a Quranic verse from Surah Adh-Dhariyat 51:47, which states the universe is expanding.
The Verse reads:
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
Translation:
"And the heaven We constructed with strength, and indeed, We are [its] expander." (51:47)
The phrase 'wa innā la-mūsiʿūn' (وَإِنَّا لَمُوسِعُونَ) is interpreted as "We are certainly expanding it". This aligns strikingly with modern cosmological discoveries that the cosmos is continually expanding.
Sir quoted Allamah Iqbal;
یے کاءنات ابھی ناتمام ہے شاید
ک آ رھی ہے دمادم صداے کن فیکون
Perhaps this universe is not complete yet, as there is contineous voice coming of 'kun fayakun' means 'Be and it is'.
Recent astronomical discoveries have dramatically expanded our estimate of the universe’s scale from 'billions' of galaxies imagined to as many as 6–20 trillion galaxies today. Modern telescopes like Hubble and James Webb Space Telescope have revealed an ever-growing cosmos, detecting countless faint and distant galaxies that earlier instruments missed. Intriguingly, the Quran spoke of an expanding universe nearly 14 centuries ago.
With the James Webb Space Telescope (launched 2021), our cosmic inventory has expanded even further. JWST’s infrared eyes can see smaller, fainter, and more distant galaxies that were previously invisible. Indeed, “with JWST’s eyes, discovered even more galaxies. Recent studies suggest that there may be between 6 and 20 trillion galaxies in the observable universe. In other words, the cosmos is teeming with far more galaxies than we ever imagined. Each galaxy, in turn, contains billions or trillions of stars, along with untold numbers of planets. Such a vast universe challenges the limits of human comprehension.
Crucially, this immense scale is coupled with continuous expansion. The space between galaxies is stretching, an observation first made by Hubble in 1929 and now a cornerstone of cosmology. Every moment, the universe’s fabric expands, carrying galaxies farther apart (on large scales). The Quran appears to allude to this expansion in a remarkable verse revealed in the 7th century: “And We have built the heavens with might, and indeed We are expanding it.” (Quran 51:47). Many modern translators and scholars interpret the Arabic phrase “wa innā la-mūsiʿūn” as meaning that God is continuously expanding the sky or universe.
It is worth appreciating how extraordinary this statement is in historical context. In antiquity and the medieval era, the dominant view (across various cultures) was of a static, finite cosmos. For example, the Bible’s Book of Genesis describes a “firmament” a solid dome separating the heavens and earth reflecting an ancient belief that the sky was a fixed canopy. Likewise, Greek astronomers for centuries assumed the stars were attached to crystal spheres encircling a stationary earth Change or expansion on a cosmic scale was inconceivable in those paradigms. Yet the Quranic text broke from these prevailing notions with an image of dynamic expansion, a fact only empirically confirmed in the 20th century.
Sir demonstrated يَقْبِضُ وَيَبْصُۜطُ (yaqbidu wa yabsutu) means "He constricts (squeeze) and expands." He showed palm of his hand moving it forward slowly saying, this is how universe is expanding, this is an example of َيَبْصُۜطthen he closed his palm of hand and said this is an example of يَقْبِضُ
means on doomsday God will fold the universe as closing palm of hand. He explained;
مٹہی کہولنے سے مراد پہیلنا ہے اورمٹہی بند کرنے سے مراد لپیٹنا ہے۔
(the example of palm he gave was just for understanding).
Sir said; when we say ALLAHU AKBAR (Allah is great), we can not measure His greatness. Sir quoted first paragraph of first sermon by Mowla Murtaza Ali from Nahjul Ballaghah;
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculations and whose claim cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence....
Hazar Imam said, Allah is beyond imagination.
Sir said, I wish some advanced country in scientific research send a rocket or a flying machine with atomic engine to travel in universe to find end of universe and send data on earth how many miles it traveled in univrse.
Science is helpless to calculate lenght and width of universe. About greatness of Allah, Hazar Imam in BK Farman 1966 said;" If you think of two thousand universes that there may be He is above those universes.
Imam Sultan Muhammad Shah in Memoirs has written;
Thus Islam's basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul....
Memoirs of Aga Khan
Note: I have added couple of paragraphs from my side on Hubble and James webb space telescope.