This Waez has been done by Rai Abu Ali Missionary on the Topic of Reality of Soul, & Ibadat ki Samaj. Listen to this Waez and enhance your Knowledge!!
In Nasir-i Khusraw’s system, the physical world is a product resulting directly from Soul’s desire to correct its ontological imperfection - the fact that it is separated from God by Intellect- his philosophical treatment of the role of mankind and matter is more positive than would be expected in a more traditional Neoplatonic or gnostic treatise. For example, when Universal Soul moves toward Intellect, desiring its perfection, it creates the first movement, which in turn initiates the movement of the heavens, the onset of time and the creation of the physical world. Thus everything in the physical world is based on a desire for perfection. Man’s individual soul plays a crucial role in the perfection of Universal Soul. Because of Nasir-i Khusraw’s premise that individual souls are actually a part of the Universal Soul (and not merely a trace, athar), each individual soul is instrumental in moving the Universal Soul closer to its perfection. This is achieved through individuals carrying out religious duties and through the souls using their individual intellects to gain knowledge. The doctrine of the soul is thereby shown to be at the centre of Nasir-i Khusraw’s cosmogony, ontology, epistemology, soteriology and eschatology.
Through an examination of six of his prose philosophical texts (Gush~yish wa Rah~yish, Jamie al-~ikmatayn, Khwan al-Ikhwan, Rawshan~’i-namah, Waih-i Din, Zad al-Musafarin), this dissertation describes and analyzes Nasir-i Khusraw’s definition and functions of the soul. A review of the literature shows that even while hailing this 11th-century Ismaili philosopher as a major Persian thinker and writer, Western scholarship has focused mostly on his book of travels (Safarn~mah) and his poetry, rather than on his religious and philosophical writings.
First, the fundamental concepts are identified, such as the existence of both a Universal Soul and individual souls, and that soul is not a harmony of the elements. Then, following the order of emanations in the Neoplatonic hierarchy, Soul’s connection to the Word, Intellect, Nature, and man is presented.
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