CHAPTER I
INTRODUCTION
What is Sufism?
Sufism has various suggested origins. Some say it's linked to the purity (Safa) of the heart, while others relate it to being in the first rank (Şaff) before God. Another view connects Şüfis to the lifestyle of the people of the Bench (Ashab al-Şüffa). Lastly, there's a claim that the term comes from wearing wool (Şüf). The term Şüfi is considered to encompass withdrawal from the world, inclining the soul away from it, purifying conduct, and donning coarse wool. The term gained popularity around 822 A.D., after the era of the Holy Prophet's Companions and Followers.
Imam Qushayri's research indicates that the term "Sufi" gained popularity around the end of the second century Hijri (822 A.D.). In the period following the death of the Holy Prophet, people were known as "Companions," considering companionship to be the highest title. Those associated with the Companions were called "Followers," and subsequent generations were referred to as "The followers of the followers." However, as religious spirit declined, various systems and orders emerged. In response, those deeply devoted to God separated themselves from the worldly pursuits and were called "Sufis." Abu Ali al-Rudhbari defines a Sufi as someone who wears wool over purity, suppresses lusts, and journeys in the pathway of the chosen one. Sufism, according to Shaykh-al-Islam Zakariyah Ansari, aims to purify the self, improve morals, and achieve eternal bliss. Imam Qushayri emphasizes the praiseworthiness of purity, while its opposite, impurity, should be avoided. Sufism, as per these definitions, focuses on the purification of the soul and aims for eternal happiness and blessedness.
Abu Hujaifa recounted that once Prophet Muhammad visited them, appearing deeply perturbed. He stated, "The pure part of this world is gone, and only its impurity remains." Consequently, death is now considered a blessing for every Muslim. Imam Ghazzali, in his book "Al-Mungidh min-al-Dalal" (Rescuer from Error), mentions that the Sufis achieve perfection through theory and practice. Their knowledge focuses on mortifying the self, freeing from base passions, and attaining Divine remembrance. During his fame, Imam Ghazzali abandoned literary pursuits and the role of Qadi, wandering alone in forests to embrace Sufi teachings. Abu’l Hasan Niiri praises Sufism as the renunciation of selfish pleasures, emphasizing giving up unlawful carnal pleasures. A Sufi is free from greed and lust, understanding that following desires is misleading and destructive, as stated in the Qur'an.
Bayazid Bustami offered advice, stating that one should listen to the wise words of the Sage of Bustam and avoid the lure of material gain to prevent falling into its trap. Various Sufis define Sufism differently: to Abii Ali Qazwini, it is good manners; to Abu Sahl Sa'liki, it is abstaining from objections; to Abu Muhammad al-Jurayri, it is building good habits and keeping the heart from evil desires; to Muhammad bin al Qassab, it is goodness of disposition. Sufism, according to these definitions, involves the purification of senses and the will, effacing one's desires in the will of God, and self-discipline to avoid forbidden actions and perform ordained duties. It is seen as a purely Islamic discipline that builds character and inner life by imposing certain obligations that may not be abandoned. Sufism, in Junayd's words, is being dead to oneself and alive in God. It involves a deep connection with God's immediate presence, a focus on the value of time, and giving every moment to what it demands.
Abu Muhammad Ruwaym defines Sufism as submitting oneself to the will of God, being dead to one's own will, and having God's will function within. A Sufi becomes content, enlightened, and oblivious to all things due to the nearness to God. Ma’rif Karkhi sees Sufism as grasping realities and disregarding worldly possessions. The Sufi, understanding that God alone inflicts pain and bestows blessings, becomes blind to everything except God. Shibli describes a Sufi as severed from the world and connected with God alone. The end goal of a Sufi is God, loving God alone, with thinking, meditation, and prayer directed solely to God. Sufism teaches not only the purification of the will and senses but also the closeness to God, where a Sufi, lost to self-subsistence, becomes immersed in the self-subsistence of God.
Sufism, in its initial step, teaches a traveler on the path to free themselves from desires and enter the knowledge of God. This aligns with the teachings of Shariat, emphasizing that God alone is the Master, Lord, and Helper. Worship and seeking help are directed solely to God, cutting off ties with everything else. This conviction purifies a person, freeing their heart from negative attributes and filling it with faith and virtues. Sufism, at its core, is about the sanctification of the heart and the knowledge of the nearness of God. A Sufi, versed in the Knowledge of Nearness, understands the relationship between God and the world and feels the immediate presence of God within. The classification of those nearest to God (Mugarrabin) goes beyond mere adherence to the right path; it involves understanding the right relation between the Creator and the Created.
To elaborate further, those who recognize God as their sole Deity, worship Him alone, seek His help exclusively, and believe that none other than Him deserves devotion are termed the Companions of the Right-Hand. On the contrary, the Companions of the Left are those who consider created beings as deities, worship them, and seek their aid, thereby rejecting the faith that asserts God alone is the Cherisher and Sustainer. The "Mugarrabiin" not only believe in God as their Deity but also comprehend the true relationship between them and their Creator. They have been promised rest, peace, and a garden of bliss.
Shaykh Shahibuddin Suhrawardi asserts that while the term "Sufi" may not be used in the Qur'an, the term "Mugarrabiin" carries a similar meaning. He emphasizes that Sufis are essentially those drawn nearer to God.
The knowledge of those "nearest to God" involves the "Secret of the Omnipresence of God." Despite the 'otherness' of created beings, Sufism reconciles the apparent contradiction by showing, through the Qur'an and Traditions, that the essences of phenomenal things subsist in the Divine Knowledge before their creation. This mystical knowledge explores how attributes like Being, Self-consciousness, and actions relate to both God and created beings, addressing these questions in the light of Islamic teachings.
Understanding all of this, the Sufi, or one drawn nearer to God (Muqarrab), recognizes his 'poverty.' He acknowledges that all aspects of kingdom, power, actions, attributes, and existence belong solely to God Almighty. In this awareness of his 'poverty,' he sees himself as a 'pauper'—a 'supplicant'—in relation to Allah. He realizes that God alone is the Living, the Knower, the Powerful, the Hearer, and the Seer, both outwardly and inwardly.
Through this acknowledgment of 'poverty,' the Sufi also gains the understanding of 'trust' (Amanat). He sees Huwiyya (Ipseity), Anniya (I-ness), attributes, and actions as a trust placed in him. Therefore, the Sufi exists through the Existence of God, lives through His life, and knows through His Knowledge. God becomes the hands, feet, ears, and more for the Sufi. The Sufi, in turn, recognizes that all created beings are like dead in comparison to the divine reality.
With this realization, the Sufi regards all created beings as lifeless and maintains a total disregard for worldly possessions. He attributes all actions to God alone, submitting himself entirely to the divine will. This perspective aligns with Ruwaym's definition of Sufism mentioned earlier.
The Qur'an and Traditions provide the foundation for these concepts and affirm the Sufi's understanding of poverty, trust, and the divine reality.
Junayd emphasized that Sufism is closely tied to the doctrines of Faith, the Qur'an, and the Traditions. Anything contradicted by these sources is considered heresy. Two main influences contributing to heresy in Sufism are Peripateticism and Neo-Platonism.
1. **Peripateticism and Neo-Platonism:**
- Scholars who integrated Greek philosophy, particularly Aristotle's ideas, into Islamic Scholasticism led to the Ash'arite and Mu'tazilite divisions. The Mu'tazilites leaned heavily on theoretical reasoning, resulting in contradictions and inconsistencies.
- Mu'tazilites denied the omnipresence of God with created beings, fearing it would imply divisibility of God's Being. This denial conflicted with Qur'anic verses describing God's encompassment, omnipresence, and proximity. The Sufis emphasized the need for a balanced understanding of transcendence and immanence, rejecting one at the expense of the other.
2. **Neo-Platonism in Sufism:**
- Neo-Platonism influenced Sufism by denying the 'otherness' (Gairiat) of objects, contrary to Qur'anic emphasis. Under this influence, created things were regarded as identical with God, leading to heretical beliefs.
- This denial of 'essences' and 'otherness' resulted in a rejection of Islamic law (Shari'at) by some, claiming it was only for the imperfect. They believed that, once 'otherness' was eliminated, following the law became unnecessary. This view led to a false division between Shari'at and Tariqat (the Path).
- Some argued that Shari'at was for the imperfect, while Tariqat was for the Perfect. This view dismissed the need for Shari'at once 'otherness' was eliminated, creating a false hierarchy between book knowledge and heart knowledge.
In summary, the influences of Peripateticism and Neo-Platonism introduced heretical ideas into Sufism, challenging the balance between transcendence and immanence and leading to misconceptions about the relationship between Shari'at and Tariqat.
**Consequences of Neo-Platonism in Sufism:**
The influence of Neo-Platonism on Sufism led to a shift in focus, where higher spiritual achievements, such as ecstasy, clairvoyant illuminations, and miraculous powers, became the sole objectives for the traveler on the spiritual path. These achievements were wrongly seen as symbols of holiness and piety. As a result, unwarranted practices and exercises, inspired by Indian rites and Greek ideas, emerged, giving birth to a distorted form of Islamic Mysticism or Sufism. The desire for supernatural powers was driven by a need for social recognition and superiority rather than genuine spiritual growth.
**Real Sufism vs. Distorted Mysticism:**
Contrary to this distortion, real Sufism, as outlined in this book, involves steering clear of lusts and sinful desires and, most importantly, realizing the immediate presence of God. The genuine essence of Sufism has no connection with the so-called Islamic Mysticism that focuses on superficial achievements. The book provides a clear and logical presentation of authentic Islamic Mysticism, drawing from the Holy Qur'an and the Traditions of Prophet Muhammad. This understanding is distinct from the misguided practices influenced by Neo-Platonism.
**Authentic Source and Support:**
The source of true Sufism is rooted in the Holy Qur'an and Prophet Muhammad's teachings. The book, presented with clarity and logical coherence, reflects insights shared by the author's master, Maulana Muhammad Husayn. Every line is aligned with the Qur'an and the Traditions, supported by the wisdom of great Muslim Saints. While specific references are omitted, the book is intended for those who approach religion with true insight, grounding their reasoning in God's knowledge and recognizing the Qur'an and Traditions as the ultimate criteria for discerning right from wrong.
**Final Message:**
The book concludes with a message that true understanding requires insight and a flawless perception, emphasizing that only those blessed with insight can fully grasp its content.
CHAPTER II
WORSHIP (IBADAT) IN ISLAM
O Thou—The object of my heart’s craving !*
The force that moveth the madness of my brains!
Wherever I glance in this wide world,
Thee alone do I find each today and each tomorrow!
(Abi Sa’id)
In their brief tenure on this earthly stage, individuals keenly observe the perpetual transformation of everything. The universe undergoes ceaseless change, with nothing remaining constant. The cycle of existence incessantly revolves, guided by divine forces that simultaneously dismantle and rejuvenate. Jami skillfully captures this phenomenon, illuminating how each moment unveils new splendor and glory. A discerning mind, comprehending the cause behind this unceasing change, detaches itself from transient things, recognizing their inherent impermanence and reliance. This realization sparks a quest for the Supreme Being, untouched by chance or decay—a necessary and perfect entity with supreme attributes, wielding ultimate power as the Master, Lord, and Creator of the entire universe.
The crux of religion or faith lies in avoiding dependency and debasement with finite beings. In religious terms, this translates to the worship of one God and seeking His assistance in all facets of life, rather than relying on finite creatures for desires or assistance. This foundational belief is encapsulated in the sacred declaration: "There is none worthy of worship except God, and Muhammad is His Prophet," conveying a universal message. Human nature inherently involves want and penury, leading individuals to employ various elements of nature—mineral, vegetable, animal, or even supernatural—as instruments to fulfill their needs. Lack of awareness may cause individuals to perceive these entities as independently beneficial or harmful, compelling them to submit even to creatures inferior to themselves.
The Prophet Muhammad conveyed the message of Islam to dispel the deception of senses and intellectual delusion. This message emphasizes that as the noblest of creatures, humans should not humble themselves before entities lower or inferior to them. Instead, they are called to submit to the all-benevolent, all-knowing, all-seeing, and all-powerful Being who holds the reins of the entire universe. This Supreme Being, free from imperfections, is the only true Helper, worthy of worship, and the source to seek guidance, aid, and assistance. Humans are acknowledged as creatures, subjects, and slaves in the presence of this Creator, to whom they direct their worship and supplications. Despite their inherent pauper status, as almsmen of this divine entity, they are wealthier than all the plutocrats in the universe.
The message of Islam, emphasizing the submission to the all-benevolent and all-powerful God, is considered as gospel truth and aligns perfectly with human self-respect. Those who embrace this message become fearless crusaders, with their hopes and desires centered on the sovereign God of the universe. Every action in their lives is governed by the commandments of this supreme ruler. Their obedience results in strength, honor, and abundance. Fearless of worldly powers, they heed the Quranic verse urging true Muslims to fear only God. Severing ties of hope and despair from finite beings brings inner contentment, making them indifferent to the whole universe. Pleasing God becomes their sole concern, rendering them rich in every aspect, as there is nothing greater to aspire to than God.
The transformation brought about by understanding the term "Ilah" (One worthy of worship) is profound. The person, previously trembling with fear like a humble creature before others, now recognizes that only God is exalted and with him. Before, he considered everyone as potentially harmful or beneficial, bowing in submission and seeking aid from them. Now, freed from such concerns, he neither despairs over passing matters nor exults excessively over bestowed favors. This change reflects a shift from dependence on frail and weak beings to acknowledging the exalted and omnipotent nature of God.
Upon gaining insight into the teachings of the Prophet, the person takes up the sword of "La ilaha" (There is no god) and steps forward. He questions his ignorant comrades who order him to worship someone other than God, declaring his independence from being a slave to any being other than God. He experiences freedom from fear and becomes a worshipper of his Creator, finding solace in the belief that God is merciful to believers. Recognizing God's wisdom and sovereignty, he entrusts every affair to Him, freely and calmly engaging in his work. The substance of religion is the worship of God and seeking His assistance, emphasizing the preservation of Tawhid (Oneness of God). Specific methods of worship include prayers, fasting, almsgiving, and pilgrimage to Mecca. In prayers, the devotee expresses humility, considering everyone except God as beneath notice and acknowledging God's greatness in His presence.
In the prayer, the worshipper expresses humility and devotion to God, acknowledging His greatness, mercy, and sovereignty. The worshipper realizes that God is the Cherisher and Sustainer of the worlds, possessing all virtues and beauties. When saying "Most Gracious, Most Merciful," the worshipper feels optimistic, understanding that God's mercy is a special characteristic reserved for true believers. The phrase "Ruler of the Day of Judgment" evokes feelings of anguish, emphasizing the stern reality of the Day of Judgment. In a state of hope and fear, the worshipper declares exclusive worship to God, seeking His aid and turning wholeheartedly to Him. The prayer implores God to show the worshipper the straight way, the path of those who received His grace, avoiding the way of those who incur wrath or go astray. The worshipper desires to follow the footsteps of true believers, such as Prophets and Saints, and avoid the fate of those who turned to beings other than God, leading to eternal loss.
During the prayer, the worshipper recites verses from the Qur'an to familiarize themselves with God's commandments and reinforce them in their mind. They bow in reverence, expressing servility and meekness. In this state, the worshipper praises God, and as they lift their head, it is believed that God listens to the offered praise. The head that bows before the Creator is considered the most exalted and priceless. God's divine effulgence polishes the worshipper, making them an invaluable jewel. In gratitude, the worshipper eulogizes God, expressing humble servility and experiencing the greatest bliss. The Prophet emphasized that the greatest bliss is found in prayers, and the worshipper feels this bliss by observing their beloved Lord, achieving the ultimate goal they devoutly wished for.
The Creator, in addition to being infinitely good, must also be omnipotent, possessing complete power over all things. The belief in God's infinite power gives confidence that He can preserve, fulfill needs, and grant victory. Pragmatists, in their struggle to explain the problem of evil, denied God's omnipotence. However, acknowledging God's omnipotence is crucial for considering Him a real Creator who can overcome evil and be a source of assistance. The Creator is seen as the ultimate source of all actions and deeds, and believers seek assistance from Him, confident in His role as the Best Protector and Helper. The Qur'an emphasizes holding fast to God as the Best Protector and Helper. The belief in God's absolute power is reinforced by the Quranic assertion that "There is no power but with God," making Him the fountainhead of all motion, a truth applicable only to God and denied to His creatures. Understanding this truth lifts the veil of ignorance.
**Summary:**
Understanding the command of the Almighty means that the individual no longer seeks assistance from any being other than God, declaring submission to the Lord and Cherisher of the Universe. Various methods are advised for seeking assistance from the Creator, including Du'a (prayer). It is a commandment to pray to Almighty God for the fulfillment of needs and desires, with the assurance that asking will be granted. Despair should be avoided, as God's mercy is ever-present, and rejection of a prayer may be for the individual's ultimate good, guided by God's wisdom. The idea is encapsulated in the saying that if disappointment pleases God, then the person will no longer wish for success. Hadhrat 'Umar emphasized not caring about the state one wakes up in, as the individual may not know which state is better for them. God's knowledge surpasses human understanding, and sometimes what is disliked may be good, while what is loved may be bad. Resignation to God's will marks the highest rank a seeker can attain, where rejection of a request is seen as a boon.
**Summary:**
In the face of unanswered prayers, the believer expresses resignation, surrendering their will to God. Even if God denies a true believer's prayer, He protects their heart, guides them to resignation, and prevents them from complaining. Sometimes, God's response involves not granting the sought-after object but diverting the believer's mind, preventing potential calamities, or storing the desired outcome for the Hereafter. The promise of accepted prayers is true but not bound by immediate or conditional fulfillment. The Prophet's guidance emphasizes acknowledging God's sufficiency and submitting to His will. Trust (Tawwakal) involves entrusting all affairs to God, rooted in a deep conviction that God is the ultimate doer and controller of events.
**Summary:**
Trust in God involves surrendering one's own devices and stepping out of the sphere of personal might and power. This trust is rooted in the understanding that God is the ultimate source of power and benevolence, and when one believes in Him, entrusting all affairs to Him brings relief and contentment. Trust is defined as relinquishing personal devices and acknowledging that neither oneself nor anything else possesses efficacy, power, or motion independently; rather, God is the sole originator of all actions. Trust is a mental process, emphasizing the conviction that God has gifted individuals and everything else with attributes, power, and motion. It does not imply inaction but is a term for knowledge and mental state, affirming that God has bestowed the power to exercise and use means, both material and mental, under His orders. Trust is a firm belief that God is the ultimate creator and originator of human actions.
**Summary:**
Trust in God involves recognizing that all actions, including the seemingly mundane, occur by His will and pleasure. This trust does not negate the importance of causes or efforts but directs focus towards God's action, grace, and mercy. Understanding sustenance, the Qur'an asserts that every living creature's sustenance depends on God. He not only accepts but also swears and provides examples to emphasize the truth of this responsibility. Even those who ignore and indulge in sins receive sustenance from God; hence, those who obey His commandments can trust in His provision. God, as the Creator, waters the trees He plants, and as the inventor, He perpetually succors His creatures. The analogy of a person inviting someone to dinner illustrates that God, by creating us, has accepted the responsibility of feeding us from His abundant provisions. As Lord and Master, He expects faithful service from His servants, and if individuals become His devotees, worship Him alone, and seek fulfillment only from Him, it is inconceivable that He would not fulfill their needs.
**Summary:**
The responsibility for providing sustenance lies with God, and the Qur'an promises that those who fear Him will find a way out and receive provisions from unexpected sources. Trusting in God's promise is crucial, and if individuals discharge their debt of obedience and prayers, God will not invite them to His house and leave them helpless. God's benevolence ensures that faithful service to Him will not result in loss. A lover expresses the sentiment that just as one thinks they cannot subsist without food, food cannot be had without them. Rumi advises patience, stating that sustenance will come naturally. While Prophet Muhammad encourages earning a livelihood, it is crucial to understand that the pursuit is not the sole or constant cause of securing sustenance. Striving is necessary, but success is not solely achieved through striving; rather, it is a combination of striving and other factors that brings about the desired outcome.
In summary, the passage encourages believers to pray to God, even in times of distress, with the assurance that their prayers are stored for them in the afterlife if not immediately answered. The teaching emphasizes that what a believer dislikes may hold great benefit, and what appears advantageous may have unseen drawbacks. A tradition about the rewards and punishments in the afterlife illustrates the idea that those who have committed sins with faith and conviction may ultimately find forgiveness, while those with smaller sins may face temporary punishment in the worldly life. The story of a bird in paradise symbolizes that even the curse of a creature can lead to blessings for people. The overall message advocates understanding and accepting the merciful ways of the Creator, finding solace in times of trouble, and embracing patience as a means to endure hardships and derive benefits from afflictions.
In simpler terms, the passage suggests that a true believer expresses gratitude both in times of blessings and in the face of difficulties. The author emphasizes having unwavering faith and deep devotion. When believers encounter distress, the presence of the Almighty brings them comfort, making the pain more bearable. The example of the ladies enamored with Joseph illustrates how the perception of pain can diminish in the presence of a beloved being. The passage further discusses the profound insights gained through faith and devotion, where even sickness, distress, and starvation are perceived as sources of mercy and blessing. The transformative power of grief is highlighted, portraying it as a means to purify the heart, polish the soul, and strengthen character. Ultimately, the message emphasizes the victory achieved through patience in the face of challenges, contrasting it with fleeting joys that may lead to spiritual darkness and separation from the Divine.
Understanding the philosophy of enduring pain, Hadrat 'Umar expressed the luxury he found in patience. Hadrat Abu Bakr Siddiq, when asked about his illness, replied that the physician did as he pleased. Similarly, Ma'riaf Karkhi emphasized that a faithful slave finds joy even in the discipline of their master. Some Gnostics carried a message urging patience, reminding them that God is aware of their afflictions. Holy men in the past found solace in this message during troubled times.
This perspective aligns with a psychological principle: enduring difficulties becomes more manageable when one anticipates a rewarding outcome. Comparing it to a person working in a distant place for a monthly salary, the compensation serves as a soothing balm for their struggles. Applying this principle, the Qur'an promises blessings and rewards for those who patiently face tribulations. Patience, mentioned in the Qur'an at ninety places, encompasses numerous positive qualities.
The Prophet's insight adds depth, stating that God involves a person in tribulations out of love. If endured with patience, the person becomes a chosen one, and if reconciled with God, they are elevated to the highest rank. This understanding encourages believers to embrace difficulties with patience, knowing that enduring hardships with faith will lead to significant rewards.
Understanding the philosophy of enduring pain brought Hadrat 'Umar to declare that challenges are like gifts from a friend, and there's no need to wail. Patience endears believers to God, making them leaders and defenders against foes.
The Quran emphasizes God's love for those who remain firm and steadfast, assuring that with patience, believers will overcome challenges. The promise made to the Israelites was fulfilled through patience. The reward for patience is described as unlimited, beyond human understanding.
Believers are encouraged to give glad tidings to those who patiently persevere, assuring them of blessings, mercy, and guidance. The Quran sees enduring temporary pain as a small price for the abundant rewards promised to those who trust in God's plan.The value of pain becomes evident when seen as a priceless boon, a gift from a benevolent Creator. Complaining to creatures instead of God contradicts patience, and true patience involves concealing tribulations. Perseverance in the face of disaster means accepting Divine decrees with meekness, though feeling natural pain. The Prophet Muhammad expressed sadness at the death of his son Ibrahim, demonstrating the human aspect of grief. The use of necessary causes is imperative, but focusing on their Source enhances their effectiveness. Resignation, achieved through mastering the method of treatment, is considered the greatest bliss.
The fourth method of seeking assistance is through offering thanks to God for the blessings received amid life's joys and sorrows.The debate between pessimists and optimists about the nature of the world persists. While some see sorrow and joy as real and inherent aspects of life, others consider them mere hypothetical variations. In reality, both sorrow and joy coexist, and labeling either as an illusion is self-deception. Human experience validates the permanence of neither blessing nor calamity. The constant interplay of God's majestic and beautiful names results in both good and evil, joy and sorrow.
The teachings of Prophet Muhammad provide mental strategies for dealing with life's challenges. Practicing patience in the face of calamities and offering thanks for blessings bring about a profound transformation in the human heart. These practices eliminate despair, pessimism, pride, arrogance, and self-importance, cultivating courage, power, and focused action. While enduring hardships, maintaining a strong will and heroic encounter with distress is crucial. Offering thanks for blessings prevents estrangement from God, ensuring that gratitude is directed to the source of all bounties.
The Prophet Muhammad emphasizes the importance of gratitude, stating that whoever is blessed with God's favors should offer sincere thanks. Gratitude prevents the loss of appreciation for blessings and acts as chains to keep blessings under control. It's a universal psychological law that familiarity diminishes the value of blessings over time. However, the realization of a blessing's value often occurs after its loss. Losing the ability to appreciate a favor is akin to losing the favor itself. Understanding these principles highlights the significance of thanksgiving as a transformative practice.and is guided on the path of righteousness. The act of turning to God in sincere repentance serves as a powerful means of seeking His assistance and forgiveness.
Supplication (Dua): Another way to seek assistance from God is through supplication or prayer. By earnestly asking for His help, guidance, and blessings, individuals establish a direct connection with the Divine. God is responsive to the sincere prayers of His servants, and the act of supplication demonstrates humility and reliance on His mercy.
Seeking Refuge (Istighfar): Seeking refuge in God involves seeking His protection and assistance in times of trouble. It is an acknowledgment of human vulnerability and a plea for God's shelter from harm. The concept of seeking refuge reflects trust in God's ability to provide sanctuary and support.
Trusting and Relying on God (Tawakkul): Trusting in God and relying on Him wholeheartedly is a fundamental aspect of seeking assistance. It involves surrendering one's worries and concerns to God and having confidence that He will guide, protect, and provide for His servants. Tawakkul is a source of inner strength and tranquility.
Gratitude (Shukr): Expressing gratitude for the blessings received is not only an acknowledgment of God's benevolence but also a means of seeking His continued favor. Gratefulness opens the heart to more blessings and strengthens the connection between the individual and the Divine.
Repentance, supplication, seeking refuge, trust, and gratitude collectively form a comprehensive approach to seeking assistance from God. These practices are rooted in a deep understanding of the relationship between the Creator and His creation, emphasizing humility, reliance on God's mercy, and the recognition of His continuous guidance and support.and experiences the constant love and guidance of the Almighty. The attributes of power and authority are inherently God's, and no one possesses power except through Him.
The relationship of hope and fear is established solely with God, freeing individuals from the unsettling emotions that arise when seeking help from others. This freedom from fear allows for peace and contentment, as individuals place their trust in the one true source of strength.
Remembrance (Dhikr) is a means of seeking God's help in being remembered by Him. Actively remembering God and abiding by His decisions strengthens the connection between the individual and the Divine.
Resignation (Rida) involves submitting to God's will, and in turn, God is pleased with those who embrace resignation. This state of contentment and acceptance aligns one's desires with God's plan, fostering a harmonious relationship.
In essence, faith comprises two fundamental aspects: worshipping God alone and seeking His aid exclusively. The acknowledgment that there is none worthy of worship except God and that Muhammad is His Prophet eliminates the presence of any other deity. The sublime heart, rooted in the divinity of God Almighty, worships and relies solely on Him, experiencing the love and pleasure of the Divine. Faith involves the illumination of the heart with the glory of God's unity, enlightenment with faith, and the embodiment of piety, making the individual beloved to God, who loves those who turn to Him constantly.Religion, or obedience, is the acknowledgment that God alone is worthy of worship and seeking His assistance. This concept, known as "Tawhid," involves sincerely believing in God as the Lord, Helper, and the only one deserving of worship. It is a rejection of associating others with God in worship and a testimony to the prophethood of Muhammad, eliminating disbelief and establishing faith in the heart.
Hypocrisy, on the other hand, is a contradiction between verbal affirmation and internal denial of these beliefs. Innovation in religion, introducing new ideas contrary to Islamic principles, is condemned as it distorts the true path of guidance. Embracing Islam requires repentance from unbelief, seeking forgiveness from God, and wholeheartedly accepting Tawhid and the prophethood of Muhammad.
The Prophet's warning against innovation underscores its potential to lead astray. True religion involves repentance, the rejection of disbelief, and the unwavering commitment to Tawhid and prophethood. This steadfastness safeguards against hypocrisy, apostasy, innovation, and wickedness, guiding individuals to lead a virtuous life.If you cherish freedom and aspire to cultivate a loving heart,
Devote yourself to Him, now and forever, and make a start.
Life finds its purpose in devotion's art,
Without it, life is a matter of shame, a hollow part.
Value lies in humility, devotion, and yearning's flame,
Before God, nothing else claims a significant name.
For those who live in love, devotion is the only aim,
To them, everything else is akin to spiritual defame.
For fruitful devotion, an inward urge must be its core,
Like a seed needing a kernel, a yearning to explore.
As God Almighty declares in His lore,
Proclaim, O Prophet, "This is my way, on clear evidence I implore.
I invite unto God, with eyes witnessing and sincere,
And those who follow me, in His glory we revere.
Never will I join gods with God, this truth is crystal clear,
In devotion, our path is steadfast, no other gods interfere."
CHAPTER III
TRANSCENDENCE
AND IMMANENCE
Within the immense expanse of the Universe, a singular Light—representing God's essence—manifests itself in diverse forms. This Light serves as the origin of everything, and the entire Universe reflects its various manifestations. The fundamental truth lies in the unity of this Light, while everything else is deemed illusion and mere words. In the Islamic Faith, God is acknowledged as our Deity, the exclusive Lord, and Creator. We direct our worship solely to Him and seek assistance exclusively from His divine presence. The question arises: where can we find this God, whom we humbly worship? Islamic teachings clarify that He is simultaneously near and far, the First and the Last, the Outward and the Inward. To truly comprehend Him, self-awareness is paramount. Relying solely on formal sciences for self-discovery is insufficient, as the Sufis stress. True understanding arises from following the guidance of the Qur'an and the traditions of Prophet Muhammad. Simply becoming a philosopher without self-awareness is akin to prideful ignorance. The Sufis advocate a contemplative and purposeful approach to self-discovery, firmly rooted in divine guidance.
CHAPTER III
TRANSCENDENCE
AND IMMANENCE
Rumi wisely asks, "Thou hast turned into a philosopher, but thou knows not where thou art, from where thou hast come, and what thou art."
Within the immense expanse of the Universe, a singular Light—representing God's essence—manifests itself in diverse forms. This Light serves as the origin of everything, and the entire Universe reflects its various manifestations. The fundamental truth lies in the unity of this Light, while everything else is deemed illusion and mere words. In the Islamic Faith, God is acknowledged as our Deity, the exclusive Lord, and Creator. We direct our worship solely to Him and seek assistance exclusively from His divine presence. The question arises: where can we find this God, whom we humbly worship? Islamic teachings clarify that He is simultaneously near and far, the First and the Last, the Outward and the Inward. To truly comprehend Him, self-awareness is paramount. Relying solely on formal sciences for self-discovery is insufficient, as the Sufis stress. True understanding arises from following the guidance of the Qur'an and the traditions of Prophet Muhammad. Simply becoming a philosopher without self-awareness is akin to prideful ignorance. The Sufis advocate a contemplative and purposeful approach to self-discovery, firmly rooted in divine guidance.
The Sufis caution against acquiring self-knowledge through speculation, emphasizing guidance from the Qur'an and traditions. While reason acts as a guide to the threshold of God's abode, the next step depends on divine grace and mercy. Acquiring self-knowledge is viewed as a journey involving reason and divine intervention, as expressed by a Sufi poet. A gnostic underscores the importance of knowing oneself through illumination, search, and faith, not guesswork. The Qur'an offers guidance for self-knowledge, applying the term 'Thing' to all, including the self. True self-knowledge is stressed to be achieved through adherence to divine guidance, recognizing God as the ultimate source of wisdom, aligning with the Islamic belief that understanding oneself is crucial, with true knowledge stemming not only from reason but from a profound connection with the divine.
The guidance of the Qur'an is sufficient for understanding oneself. In examining the 'Creation verse,' the term 'Thing' is applied not only to objects in the Universe but also to ourselves. God, in this verse, expresses His will by saying, "Be," indicating the creation of a thing. There are two possibilities: either the thing already exists, making the command meaningless, or it doesn't exist at all, rendering the command illogical. The conclusion is that the thing must exist in the mind of God, not externally. Quranic verses affirm that everything, before creation, is known to God and exists in His knowledge. This implies that God must have knowledge of His creations before bringing them into existence. Even after creation, God remains aware of every detail. In essence, everything is an 'idea' known by God, existing in His divine knowledge, and borrowing existence from Him. Before creation, they were void of external existence, described as 'relative' not-being in the words, "When thou hadst been nothing."
The mentioned words of God emphasize the external non-existence of things: "I did indeed create thee before, when thou hadst been nothing." These Quranic verses establish two key points:
1. Everything existing before creation is known to God and subsists in His divine knowledge. It is crucial for the Creator to have knowledge of His creatures prior to their creation. Additional verses affirm God's awareness of His creation, emphasizing His subtlety, awareness, and wisdom.
2. Every created thing externally is a creature, and God is its Creator. The Quran strongly supports this concept by stating, "God is the Creator of everything." The essence of things before creation exists in Divine Knowledge, serving as the objects of God's knowledge and ideas. These ideas are the subjects of God's command and have the potential to transition from the internal to the external. When prompted by His command, they emerge as "creatures."
In essence, everything is an 'idea' of God, known by Him and existing within His Divine Knowledge and Being. Moreover, everything externally is a creature, and God is the Creator of all. The term 'contingent' is applied to the entire world, signifying its dependence on something else for both its mental and external existence. The mental existence of things is owed to God, as they are the ideas of the Divine Self. Externally, things exist due to the command of God alone, making them entirely dependent on Him for their existence.
Reflecting on the nature of the relationship between the creator and creatures, the Knower and the known, it becomes evident that this connection is not one of 'Identity' but rather one of "otherness." The relationship between the Essence (Dhat) of the Creator and the essences of His Creatures, between the Essence of the Knower and the essences of the known, is distinctly characterized by 'otherness.'
To illustrate, consider a painter who conceives the idea of a garden and then paints it on a canvas. The garden exists as an idea in the painter's mind, entirely dependent on his mental existence. The painter's mind serves as the 'Substratum' of the idea. While the idea is a 'form' with determination and limitations, the painter's mind is free from such constraints. The Knower and the Known, the mind and the mental image, are not identical. The painter is not the painting, and the painting is not the painter—they are entirely distinct.
Applying this analogy, a relationship of complete otherness is found between the Essence (Dhat) of God and the essences of things, between the Knower and the known, between the Creator and the Creatures. As previously discussed, things internally are the ideas of God, known as "al a'yan al thabita," the Fixed Prototypes, or the Latent Realities. When manifested or created, they are referred to as "external objects" or "created things," the various entities in the world (Khalq). Now, delving into the internal aspect of things, considering them as the ideas of God or "Essences" before their external creation, it's crucial to note that even as ideas, things are not identical to the essence or Dhat of God. This prompts an exploration of the difference between God, the Knower, and the ideas of God or essences, now termed as "the Known."
The relationship between the Known (things or essences) and the Knower (God) is clearly one of 'otherness,' not identity. The essences of things are the eternal ideas of God, coexisting with God. While God is singular, His ideas are multiple. God exists independently, while ideas depend on God's mind for their existence. The essence of God is limitless and undetermined, whereas the ideas, though countless, have specific forms with distinct characteristics, termed 'Shaklat' in the Qur'an.
Since ideas or essences are 'the other' of God, things, as the external manifestation of these ideas, are likewise 'the other' of God. God externally manifested what was contained in the essence or essential nature of things. God transcends the limitations and determinations of things, as emphasized in the Qur'an: "He is not in the likeness of anything; He is the hearer and the seer." Also, "Praise and glory be to Him: For He is above what they attribute to Him." The absolute essence or Dhat of God is free from all limitations, and as all things are necessarily determined, God cannot be likened to anything and is above human attributions. Identifying God with things or considering the Creator the same as the Created is untenable. Essentially, things are different from God, and this difference is not merely conceptual but a real difference of essences.
God is incomparable to created beings, transcendent as a necessary, self-begotten, self-caused, self-existent, independent, and absolute Being in contrast to the contingent, created, and determined beings of the phenomenal world. God is also transcendent in the sense that He is unknowable, incommunicable, and beyond all proof, as the Qur'an states: "God keeps the knowledge of His Self hidden from you." In theological terms, the relationship between God and the many things of the universe can be expressed as follows:
The One
(God) The Many (Things)
Khaliq
(Creator) Makhluq (Created beings)
Rabb (Lord)
Marbub (Slaves)
Ilah (The
worshipped) Maabud (Worshippers)
Malik (The Master) Mamluk (Servants)
The core of the doctrine presented so far emphasizes that a human cannot become God, refuting the notion that Islamic mysticism aligns with Pantheism. Muhyid Din-Ibn al 'Arabi articulates this truth in his Futuhat, stating that the servant ('Abd) has no limit to cross and transform into the Lord (Rabb). Similarly, the Lord remains the Lord without end, and the servant remains the servant without end. This perspective is elegantly captured in a couplet: "The servant will remain a servant regardless of progress; the Lord will remain the Lord however low He may descend." The author of Gulshan-i-RAz reinforces this concept, asserting that the contingent does not exceed its limits, and the necessary does not become contingent. Hadrat Shih Kamailuddin outlines the Sufi fundamental that the creation should not become the Creator. A gnostic emphasizes the impossibility of the transformation of essence, reinforcing the perpetual distinction between the servant and God.
The dissimilarity and otherness between the Knower and the Known, the Creator and the created, and the Lord and the servant, highlight that the essence of the created is entirely devoid of existence, attributes, lordship, ownership, and rulership. Recognizing this emptiness in our being leads to an understanding that these aspects—being, existence, and attributes—are exclusive to God. Consequently, God's being is free of all wants and worthy of all praise. This idea is expressed in the verse: "O mankind! You are supplicants in your relation to Allah, and Allah, He is the all-sufficient, the Owner of Praise." From the first part of the Article of Faith, "There is none worthy of worship except God, and Muhammad is His Prophet," we derive a similar understanding. Infidels regarded idols as their deities, attributing divinity to them. However, divinity necessitates acknowledging Lordship (Rububiat). The idols were worshipped because they were considered the doers, sustainers, supporters, helpers, and masters. For actions, attributes are indispensable, and attributes are impossible without existence. The phrase 'La' (none) negates divinity, Lordship, attributes, and existence from idols, while 'Illa' (except) affirms these aspects in the Being of God. This expression teaches the 'want' and 'poverty' (faqr) of the essences of contingent beings and the absolute self-sufficiency of the Essence (Dhat). It highlights the complete dissimilarity and otherness between them.
To summarize, our knowledge of our Essence (Dhat) is that our essences are 'ideas' in the mind of God, distinct from God's Essence. We, as created beings, require form, determination, limitation, and individualization, which God is free from. Existence belongs to God alone, and we possess attributes of non-existence. God is active, the sole agent or doer. Our attributes do not belong to God, and God's attributes do not belong to us. Blasphemy or infidelity (Kufr) occurs when we attribute attributes of created beings to God, and associating others with God (Shirk) happens when we attribute God's attributes to created beings. Tawhid (Unification) is achieved by acknowledging that God's attributes are meant for Him alone. Despite the dissimilarity between God's Essence and the essences of created beings, the Qur'an and Traditions assert the omnipresence, nearness, immanence, 'firstness' and 'lastness,' outwardness, and inwardness of God. This apparent contradiction is addressed through the guidance of the Qur'an and Traditions, emphasizing that the understanding of this complex relationship requires divine guidance rather than mere logic.
The Qur'an affirms God's immanence in various ways, stating that God is with us and sees all our actions regardless of place or time. The term "wheresoever" generalizes place, and "ye may be" generalizes time, indicating God's omnipresence and omniscience. The Qur'an also states that God is with individuals, and they cannot hide from Him, emphasizing His immanence. The Qur'an and Traditions clearly affirm God's omnipresence and personal proximity. A verse explicitly states, "And He is with you wheresoever ye may be, and God sees well all that ye do." This verse establishes God's undeniable presence with us, as confirmed by the use of the words "Allah" and "huwa" in a literal sense.
A tradition from Prophet Muhammad instructs that one should not spit in front of oneself during prayers because God Almighty is before them. This tradition, cited by Hafiz Ibn-i-Hajar Asqalani, refutes the notion of confining God to the Throne (Arsh) alone and further underscores the general omnipresence of the Supreme Being. Hadrat Shih Waliullah translates the verse as "He is with you wherever you may be," emphasizing the contemplation that God is close, transcending all space and direction. Another Qur'anic verse states, "And we are nearer unto Him than ye are, but ye see not." Here, the pronoun "We" refers to the Essence (Dhat) of God, eliminating the possibility of attributive nearness. The Qur'an emphasizes that God is near, and personal nearness is a sensible concept perceived by sight. God's knowledge of an individual's thoughts and whisperings is presented as evidence of personal presence.
In response to questions about the omnipresence and personal proximity of God, Hadrat Shah 'Abdul 'Aziz of Delhi asserts that the verses of the Qur'an and the Traditions of Prophet Muhammad establish these concepts clearly. He questions the validity of regarding the Law (Shari'at) as invalid while accepting imperfect reasoning as legal and valid. The Qur'an affirms God's nearness in another verse: "We know what his soul whispereth to him, and we are nearer to him than his jugular vein." The conjunction "and" clarifies the relationship between knowledge and personal presence, emphasizing the necessity of personal proximity for understanding the thoughts of the soul. A narration from Mu'awiya bin Ja'ad inquires about God's proximity, leading to the revelation of the verse: "And when My servants question thee concerning Me, then surely I am nigh." This verse confirms that God's nearness implies personal nearness, not just knowledge.
In essence, these verses and traditions underscore the concept of God's omnipresence and personal proximity, challenging any notion that restricts His presence. The focal point is recognizing the intimate nearness of God, surpassing mere knowledge. In simpler terms, the Quran teaches that God is consistently close to us, possessing omniscience and enveloping all things. This denotes His all-encompassing awareness. Some may question whether this encompassment solely pertains to knowledge, but scholars contend that it includes God's actual presence everywhere. Early scholars stressed that God's essence is limitless, cautioning against comparisons with anything. The Quran asserts that God is nearer to us than our jugular vein and is ever-present with us. It's crucial to grasp these teachings without attempting to confine God within our limited understanding.
To sum up, the Quran highlights that God is unrestricted by space or time, and His awareness encompasses everything. He is both near to us and all-encompassing, and we should acknowledge these aspects without trying to confine God to human limitations. Additionally, the Quran depicts God as the First, the Last, the Outward, and the Inward. These terms underscore the decisive and all-encompassing nature of God's existence, affirming that His Being alone is paramount, and there is no other being comparable to Him.
Put simply, the Prophet Muhammad conveyed a saying regarding God's attributes: "You are the First, with nothing preceding You; You are the Last, with nothing following You. You are the Outward, with nothing above You. You are the Inward, with nothing below You." This statement emphasizes that God is exclusively the First and the Last, negating the existence of anything before or after Him. It underscores His status as the Outward, with nothing above Him, and the Inward, with nothing below Him. The Prophet employed this declaration to elucidate the concept that God's essence encompasses all things.
The verse "He is the First and the Last" is discussed in connection with a tradition known as "Hadith Dlaw," reinforcing the idea that God's presence extends everywhere, including the lowest depths of the earth. Another tradition, "Hadith-i-Aw’al," where the Prophet uses an oath, further supports the understanding of God's omnipresence, particularly concerning the lower regions. The verse "He is the First and the Last" provides evidence of God's pervasive presence in both the heavens and the earth. In essence, these teachings affirm the all-encompassing presence of God, highlighting His existence as the First, the Last, the Outward, and the Inward. The aim is to underscore the oneness and boundless nature of God, rejecting any limitations to His existence.
Furthermore, these teachings posit that phenomenal objects are manifestations of God's knowledge and exist within His Being. Creation, in this context, doesn't imply originating from nothing or absolute non-being. Instead, God's manifestation takes the form of phenomenal objects based on the latent ideas or essences within His knowledge. The verse "He is the First and the Last" stresses that all facets of existence originate from God. The term "Haqq" denotes the Absolute Being, and God's manifestation is described as Light, rendering everything visible. The light of God guides individuals toward understanding. The creation process involves God's manifestation in the forms of phenomenal objects, reflecting the latent essences existing in His knowledge. Phenomenal objects derive existence and existential attributes according to their aptitudes and capacities, existing solely through the manifestation of God's Being. Both God and phenomenal objects mirror each other, emphasizing the inseparability of God's Being and the essences of created objects.
The term "tajalli" or self-manifestation is discussed in relation to Quranic verses and the Prophet's Traditions. Tajalli refers to God's manifestation or revelation, supported by both the Quran and the Prophet's traditions. For example, in the Quran, "tajalla" is used when God reveals His Glory to the mountain, causing it to crash, and Moses falls senseless, indicating that direct beholding of God is impossible.
The discussion extends to the Day of Judgment, where God will reveal Himself in different forms, like the "Shin" being laid bare, and people summoned to bow. During this day, God will reveal Himself in the form of deities, and individuals will follow their worshipped deities from the world.
The concept of tajalli is reinforced by the Tradition of Tahavvul, stating that God will reveal Himself in assumed forms on the Day of Judgment. Those who worshiped God alone will see Him in the form of "Saq" or "Shin." This tradition emphasizes the Absolute Divine Being's ability to manifest in assumed forms, a manifestation from absolute Inwardness (butun) into phenomenal objects' forms. It also speaks of God appearing before individuals in Paradise, covering them in His Light.
Additionally, a tradition about the Mi'raj (the Ascension) mentions God appearing in the glow of His Own Light, with the Prophet seeing Him twice in this state. In summary, the concept of tajalli or self-manifestation is explored through Quranic verses and traditions, showcasing instances where God reveals Himself in various forms. The discussion also delves into God's self-manifestation in different contexts, including wakefulness and dreams, citing traditions where the Prophet and others claimed to have seen God in various forms. The Tradition of Tahavvul is highlighted, where the Prophet claims to have seen God in a handsome form, and connections are drawn to Quranic verses referencing the unveiling of the Kingdom of the heavens and the earth to Prophet Abraham, suggesting similar revelations to Prophet Muhammad in wakefulness.
The text asserts that according to Sharia (Islamic law), God's assumption of forms or immanence is an accepted doctrine, stressing that this doesn't contradict His essential transcendence. Examples, like Gabriel appearing as Hadrat Dahya Kulbi, illustrate that such manifestations don't alter beings' essence. It concludes by affirming that God embodies both immanence and transcendence, described as the Inward and Outward. Rejecting one over the other aligns with those denying God and His apostles, and complete faith involves embracing both aspects. The text argues that God attributes immanent qualities in His manifestations, like hand and face, necessitating belief in both for a comprehensive understanding. It aims to reconcile immanence and transcendence in Islamic theology, emphasizing accepting both for a holistic grasp of God. The text explores identity and otherness concerning God's transcendence and immanence, discouraging extreme views. It advocates for believing in both aspects to avoid limitations and finding the right path between defining God solely in terms of transcendence or immanence. It clarifies that God's immanence doesn't imply limitation, emphasizing that God is immanent in His transcendence and transcendent in His immanence. The idea is to recognize that God manifests in various forms without compromising His essential transcendence.
The discussion explores identity and otherness concerning essences, asserting that created things subsist in God's mind, leading to the affirmation of identity and otherness in relation to Him. Shah Kamalud-din's quote underscores the need to develop both wings, identity and otherness, for spiritual elevation in gnosis. The Sufi perspective categorizes individuals based on their understanding of the phenomenal (otherness) and the real (identity). Types include the Mahjub (Veilest), wholly attracted to the phenomenal; the Maghzib (Illusionist), identifying the phenomenal with God; the Majzub (Absorptionist), intoxicated with Unity; and the Mahbub (Favored), maintaining a clear distinction. The conclusion highlights the importance of self-knowledge through understanding identity and otherness, recognizing 'abdiyat (servanthood) as the highest nearness to God. All attributes, actions, and existence belong to God, supported by Quranic verses emphasizing His sovereignty and creative power. The text further delves into 'abd, stressing that attributes belong exclusively to God, quoting a poet to highlight dependence on God for existence and all attributes. The Sufi perspective involves recognizing oneself as a trustee (Amin) and gaining trusteeship through acknowledging want (faqr). The concept of "Proximity of Obligation" (Qurb Faraid) entails realizing dependence on God's existence in all aspects, emphasizing His unique attributes.
The text explores 'abdiyat as the state of being a trustee, acknowledging that all existential attributes originate exclusively in God and are associated with individuals through trust. It introduces the concept of "Proximity of Supererogation" (Qurb-i-Nawafil), signifying the realization that existence and attributes are divinely granted as a trust. Through the interplay of want and trust, the 'abd attains viceregency and saintship. Utilizing divine trusts in the universe earns the title "Viceregent of God on Earth," while employing them in relation to God designates the 'abd as a "Saint" (Wali). The 'abd encompasses four aspects: want, trust, viceregency, and saintship.
The text portrays the 'abd as a dignified being, holding the worth of the sovereign of both worlds. Poetic descriptions emphasize their dignity as reflections of the Essence, manifestations of divine attributes, and pillars around which the world revolves. The 'abd's connection with God leads to self-subsistence loss, where they immerse in the Self-Substance of God. Verses emphasize the 'abd's existence and subsistence originating solely from God, resulting in a death to self and life in relation to God's Self.
Concluding with a lover's dialogue, the text illustrates the 'abd becoming one with the Beloved on the journey toward God, transcending the distinction between self and the divine Beloved. The ultimate goal of a real 'abd is experiencing "Effacement in the Essence of God" (Mahwiat fiz Dhat), leading to complete effacement and retrocession of trust. It clarifies that, even in effacement, the 'abd does not become God, maintaining the distinction. Citing a verse ("Say Allah: Then leave them"), the text underscores that effacement is a momentary experience, a state (hal), not a permanent stage (Maqam). The Prophet is mentioned in relation to this state, emphasizing his unique position as the 'abd, denoting the highest stage of Nearness or Proximity to God. The text highlights the 'abd's devotion, remaining steadfast in observing the Shari'ah (the Law) despite nearness to God. Using Rumi's mystic perspective, it emphasizes that the leader's adherence to the right path encourages others to follow suit, using the Prophet as an example.
Devotees of God, according to the text, are not swayed by worldly possessions, as they recognize the fleeting nature of such things compared to the eternal bliss found in God. The true life aim of a devotee is described as absolute dependence on God, seeking bliss consciousness in God alone. The text concludes with a poetic expression of devotion, where the devotee expresses the urge to serve God only, discarding worldly desires for the pleasure of God. Such a devotee, according to the text, attains rest, peace, and a garden of bliss in the divine proximity. The devotee seeks only the pleasure of God as the ultimate goal, acknowledging God as the true goal of life.
CHAPTER V
SELF-DETERMINISM
Disciple : O, ye who have shared the ecstasy of the elect of the field of Badr:
The problem of free will and determinism baffles my mind.
Preceptor: The wings of the falcon swing to the hand of the Sultan,
The wings of the crow drive but to the graveyard ! (Iqbal)
The enduring philosophical question of Free Will versus Determinism has captivated human minds for centuries. Despite its theoretical nature, this problem holds profound implications for various aspects of human life, shaping our systems of theology, politics, economics, education, and criminology. The dichotomy between being free moral agents and the influence of determinism influences our understanding of punishment, ethical principles, and the quest for moral improvement.
Theologians grapple with questions of freedom and divine judgment, while criminologists consider the rationale behind punishing criminals. Ethics, in its pursuit of moral development, also hinges on the assumption of free will. On the other hand, determinists, like Spinoza, question the true extent of human freedom, pointing to instances where individuals seem to lack control over their actions.
Reflective thought, however, has struggled to provide a conclusive solution to this age-old problem. Even the Prophet of Islam advised maintaining silence on the topic of predestination, acknowledging its mysterious nature. Sufi and philosopher Shay Muhyidin Akbar echoed this sentiment, emphasizing that the secret of predestination is a profound knowledge revealed only to those capable of understanding it.
Determinism, rooted in the belief in God as the Creator of all things, aligns with the teachings of the Holy Qur’an. The Qur'an explicitly states that everything has been created by decree, including human actions. This perspective sees God as the ultimate Creator of both bodies and souls, extending to the very acts individuals perform. This alignment with divine creation underscores the significance of understanding the complex interplay between free will and determinism.
The Qur'an explicitly asserts God as the Creator of everything, including human actions, with the statement, "God has created you and what ye make." This positive affirmation leaves no room for ambiguity. Additionally, God denies the existence of any creator other than Himself, reinforcing the idea that God is the sole Creator of everything, as stated in Surah XIII, 16: "Say, God is the Creator of everything and He is the One, the Dominant."
Negatively, the argument against the idea that humans create their own actions is presented. If humans were the creators of their actions, it would imply that their creative power exceeds that of God, which is logically absurd. Therefore, God is the Creator not only of humans but also of their actions, as emphasized by the Quranic assertion that "God is the only Creator, the Agent, the Doer."
Iqbal echoes this concept of unity in effects and acts in the Javid Nama, questioning the origins of various abilities, including perception, thinking, speaking, and emotional responses. He emphasizes that these capacities do not originate from the individuals themselves but are gifts bestowed by Nature's bounty, ultimately tracing back to the Sustainer of nature.
In summary, the Quranic perspective on the Creatorship emphasizes God as the sole Creator of everything, including human actions, and rejects the idea of humans independently creating their own actions. This concept is echoed in Iqbal's poetry, highlighting the interconnectedness of various abilities with the divine source.
The Prophet of Islam, as reported in various instances, clarified the Islamic perspective on Determinism. When 'Umar inquired about the nature of their actions, whether they were on matters already completed or ongoing, the Prophet affirmed that it was upon a matter already completed. 'Umar, questioning the need for effort if everything is predestined, received the response that individuals should still perform their duties as everyone is prepared for what they are created for.
Regarding spells, charms, and drugs, the Prophet asserted that these, too, are part of God's decree. The general teaching of Islam emphasizes that individuals should believe in God's decrees, whether for good or ill, and perform their duties. This understanding aligns with the concept that God is the Creator of everything.
The Quranic perspective combines Determinism with the idea of free will and individual responsibility. The Quran acknowledges that creation is from God, yet it holds individuals accountable for their actions. The responsibility for one's deeds is a fundamental principle, as individuals are rewarded or punished based on their choices and actions. The Quranic verses highlight that God does not burden any soul beyond its capacity and that individuals receive good or suffer ill based on their own deeds.
The responsibility for moral acts is tied to rational will and choice, making individuals moral agents. The absence of compulsion in religion, according to the Quran, further emphasizes the role of free will in ethical actions. Hasan Ibn-'Ali and other Sufi scholars emphasize that God is not obeyed through compulsion, strengthening the argument for free choice.
Iqbal echoes the theme of choice and freedom in his poetry, encouraging individuals not to be confined by fate and expressing that destiny changes with every change in oneself. The concept of destiny, according to Iqbal, lies concealed in a single word, suggesting that individuals have the power to influence their destiny through their choices and actions.
To reconcile the apparent contradiction between Determinism and Indeterminism, Sufis delve into a higher synthesis. Understanding the metaphysical background is crucial for this reconciliation. Sufis believe that God exists as the Absolute Knower, with knowledge implying the known. God's knowledge includes eternal, uncreated ideas, known as essences, which are perfect and immutable.
The aptitudes or characteristics of these essences are also uncreated and immutable. God's will, as an act of creation, aligns with His knowledge. The act of creation is the external manifestation of eternal ideas or essences. Creation is the actualization of these ideas, making things finite or limited, while the Being of God remains free from determinations and limitations.
The reconciliation lies in recognizing that God is creating things based on their eternal aptitudes. The aptitudes are not created by God but are inherent in the eternal essences. The essences are not negative before being created, as they are eternal and uncreated. Therefore, the real nature of things is free according to their eternal aptitudes. God, as the Knower, is revealing these aptitudes externally, creating things in accordance with their characteristics.
In essence, the Mystery of Predestination is the understanding that essences manifest externally according to their aptitudes, combining elements of both choice and free will (Indeterminism) and God's act of creation (Determinism). The reconciliation involves recognizing that while God is the true Doer and Creator of all things, the manifestation of essences occurs in accordance with their eternal characteristics and aptitudes.
In summary, Sufis reconcile the apparent contradiction between Determinism and Indeterminism through a higher synthesis. They emphasize the metaphysical background, asserting that God, as the Absolute Knower, has eternal and uncreated ideas known as essences. These essences have uncreated aptitudes or characteristics. The act of creation is the external manifestation of these eternal ideas, and God, as the Knower, reveals these aptitudes externally.
Essences, being uncreated, possess inherent free will and choice. Creation, according to these aptitudes, is the reconciliation of Determinism and Indeterminism. The Mystery of Predestination lies in the understanding that God creates things based on their eternal characteristics. This synthesis acknowledges God as the true Doer and Creator while recognizing the inherent freedom of essences.
Sufis view the aptitudes or essential natures of things as the source of good and evil, emphasizing personal responsibility. This perspective brings calmness and contentment, relieving blame on God or fellow beings. The reconciliation is echoed in the works of Iqbal, who speaks of destiny as the inward reach of a thing, its realizable possibilities, serially actualizing without external compulsion.
In essence, Sufis maintain that the aptitudes of essences are uncreated and manifest externally in accordance with God's act of creation. This understanding resolves the tension between Determinism and Indeterminism by recognizing both God's creative role and the inherent freedom within essences.
The presence of evil in the world is a pervasive and undeniable reality. It encompasses both physical and ethical aspects, manifesting as pain, sorrow, and various forms of wrongdoing. The philosopher attributes physical evils to the inherent imperfections or defects in the nature of existence. Pain and suffering are part of the human experience, and no one is exempt from their impact.
Ethical evils, on the other hand, manifest in actions such as assassination, plunder, fornication, drinking, gambling, adultery, bribery, and corruption. These ethical transgressions contribute to the overall darkness and turmoil in society. If the collective agony caused by these actions were visible, it would shroud the world in darkness and make even the act of breathing challenging.
The profound impact of physical and ethical evils prompts individuals to express their desire to avoid the burdensome nature of existence. The sentiment is one of weariness, as if life itself were a desolate tavern causing distress. The wish to have never entered this world or to depart from it underscores the weight of suffering and challenges faced by individuals.
In essence, the verses convey a deep reflection on the ubiquitous nature of evil in both the physical and ethical realms. The imagery of a desolate tavern symbolizes the world, and the expression of weariness and the desire to avoid or leave it reflects the profound impact of the struggles and adversities inherent in human existence.
in this battle against evil. Moreover, we do not get perplexed
and disheartened on finding that evil exists in the world. We
do not lose faith in the goodness of God, when we find the
world to be full of wickedness. We would know that if God
was free to remove evil and create a good world and He would
not do so, we should then be in a perplexed and disheartened
condition. But the present day state of affairs is not due to the
All-good and All-wise God, but due to the omnipotent but not
all-good God. Therefore, we should not be perplexed or
disheartened, or feel estranged from God. The condition of
our heart would then be just like a man in a well wishing to
climb the side of the well, but not being able to climb it, and
beating his head against the wall with hands and feet. This
man should not be blamed. How could he climb the well,
when he does not possess hands and feet. Similarly, we cannot
attribute to God the creation of this world with so much evil
in it.
In the last few lines the difference between good and bad
is pointed out. A flower may be good and beautiful and an
ugly thing be bad, or a good and beautiful thing is that from
which all possible good and beauty may emanate. A good thing
is one which is capable of all good. So good is that thing which
is able to do all the good it ought to do, and bad is that which is
not capable of doing it. This difference between the good and
the bad is universal, while evil may be a relative thing. A good
man may be more than an evil one, or an evil man may be
more than a good one. In a certain sense evil is a relative thing.
In the same way good is also a relative thing.
Further the expression “All good” may also have some
other meaning. I had made use of it in a particular sense,
though the reader can have recourse to the commentary on the
verse. The common meaning of the term is “all good”, or
“good in all respects”. This will undoubtedly be taken in its
real meaning, as such a sense will not be too far-fetched.
According to it God is certainly all good. What it means is
that God is not good in one way and bad in another. He is
only good, and cannot be bad. The conclusion is that God is
absolutely good, and that evil is not created by God.
The problem of evil may not be an intricate riddle for a
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fathomless ocean. It would, no doubt, be difficult for a person,
who by mere guess work is made to float on the surface of the
ocean of knowledge, and is not made to reach its fathomless
depth. If we remain on the surface of this ocean, we would
not be able to solve its mystery. We would have to dive deep
and explore its profundity, then, only will the riddle be an open
book before us, and we would not be at a loss to remove the
complexity surrounding it. To solve the riddle of the problem
of evil, it is, first of all, necessary that we give a suitable
definition of it. If by evil you mean pain or some wrong-
doing, then it is something which is essentially bad. In this
sense, evil will always be bad. It will be evil, whether we
attribute it to God or not. This is an undeniable truth. Now
if we add to this the adjective ‘intolerable’, then, too, it
will be correct to say that evil is intolerable. Pain is not
tolerable to human nature. It does not depend on the source
from which it emanates, whether it comes from a person or
a cause, or due to the action of a being or a thing, or from an
accident or through an evil spirit, or a magician, etc. It is in
all cases intolerable. The matter is so self-evident that there is
no need to prove it. If the reader admits the above fact, then,
there will be no riddle left, otherwise the problem will remain
unsolved. The matter is as plain as day, it is only for us to
see it. In the sentence just uttered, we have said something
of moment. It is said in the works on psychology that man
does not see things in their true form. For example, if we
consider the heavens as being blue, the psychologists say that
our conclusion is not based on reason, as it appears in no
reasoning. Reason tells us that the heavens are blue due to
the colour of its air, and when there is no air there is no colour.
Further
CHAPTER IV
"THE DESCENT OF THE ABSOLUTE"
The fundamental modes in both the earthly and heavenly realms showcase facets of the Divine, veiled and immanent. Therefore, inquirer, delve into the understanding of essence, attribute, cause, and consequence. As elucidated in the preceding chapter regarding the relationship between God (Haqq) and created entities (Khalq), it was highlighted that the essences of created things exist externally and are known internally. They are distinct from the Being of God, which remains untouched by the aptitudes inherent in the essences of created entities. The Qur'an and Traditions support and affirm this concept, emphasizing that the inward and outward aspects of created beings are expressions of God (Haqq). Despite their distinctiveness, God is immanent, present, and near to them. To explain this "identity" further – encompassing firstness, lastness, nearness, proximity, immanence, and omnipresence – it is posited that God, in His immutable state, attributes, and being, manifests Himself through the attribute of Light. This manifestation takes the form of phenomenal objects, essentially reflections of entities rooted in the knowledge of God. Thus, Divine Aspects become associated with the world of creation or phenomena.
Relying on the Qur'an and Traditions as the standard of truth, this assertion is validated without any need for interpretation of the text. This truth is also corroborated by authentic Traditions. This profound understanding has been articulated by Sufis through the intricate theory known as "Tanazzulat-e-Sitta." It has been expounded upon in numerous treatises, and this summary aims to showcase that eminent Sufis have provided detailed explanations on certain aspects. and failed to explain certain points, resulting in numerous misunderstandings. These misunderstandings led to controversies, and eventually, to the acceptance of everything as permissible (ibahat) and even atheism. Atheists and heretics started advocating for the concept of pure identity, denying the 'otherness' of things. The Qur'an and Traditions were no longer considered the standard of truth. This preaching was considered a mysterious secret transferred orally (Ilm-i-Sina), immune to error.
According to this oral knowledge, the truth is in identity, not 'otherness.' Things are not 'other' than the Being of God; they are nothing but the Being of God. The concept of "The Unity of Being" (Wahdatu’l-Wujud) or 'Everything is He' (hama oost) is not based on the Being but on things themselves. Following the Law (Shari'at) is deemed unnecessary as long as 'otherness' exists. Once otherness is denied, identity is proven, and only God (Haqq) remains, there is no need for Shari'at. Shari'at and reality are considered separate and opposing realms, with no harmony between them. What is lawful in Shari'at is unlawful in Tariqat, and vice versa. As long as there was ignorance, individuals were bound by the chains of Shari'at. With the knowledge of Tariqat, the reality was revealed, and freedom was attained. Concepts like 'abdiyat, want, trust, vicegerency, and saintship became meaningless. God is seen as All in All, and everything is God.
This departure from the teachings of their predecessors, who emphasized the adherence to the Qur'an and Traditions, leads to a rejection of Shari'at and a claim of discovering the universe's mystery, freeing them from the bonds of the Prophet's Shari'at. Understanding thoroughly the theory of Tanazzulat can clear up the ambiguities that have led to this heresy and atheism. The clarification of this ambiguity can put an end to all misunderstandings and misguidance.
Real Being (Wujud) is attributed solely to God Almighty. "God is the Absolute Being."The term 'Being' can be understood in two fundamentally different senses:
1. 'Being' as a concept or idea of existence.
2. 'Being' as that which has objective existence or subsistence.
In the second sense, 'Being' signifies the Real Being, the Self-existent, on whom the existence of all other beings depends. No real objective existence exists beside Him; all other beings are merely accessories to Him. avail in this state, as it is beyond the reach of senses, thought, reason, and understanding. God in this state is Absolute Being, with no partner, equal, opposite, or like. He has no form, shape, origin, or end. He is free from all limitations, even the limitation of absoluteness (qayd-i-itlaq). Intuitive apprehension, which grasps Him, is supra-rational, not contra-rational.
Attempts to understand God's essential nature are futile for temporal and contingent faculties. God's first characteristic is the lack of all characteristics, leading to stupefaction in attempting to know Him. Even the greatest philosophers are confounded by the impossibility of knowing His Essence. In contrast, the Absolute Being reveals Himself in multiple manifestations and different forms, or descends in these forms. Despite expressing Himself in various forms, He maintains His immutable state, attributes, and being without any change. The stages of descent are numerous, with six marked ones called the Six Descents by Sufis. The first three are Divine ranks (Maratib-i-Ilahi): Ahadiyyat, Wahdat, and Wahidiyyat. The remaining three are Worldly ranks (Maratib-i-Kawni): Ruh, Mithal, and Jism. The state of man includes all these ranks.
Ahadiyyat, as the state of Abstract Unity, represents the Absolute Being of God, unknown and unknowable in His essential nature. It is the colorless state of the Essence, and attempts to acquire gnosis are futile. This state is beyond sensory perception, reason, and understanding. God in Ahadiyyat is Absolute Being, free from limitations and transcendent. It is a state where the desire for gnosis holds no value.
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avail; reference is being made to this in the Qur’an: "they shall not compass Him with their knowledge" [Qur’an 20:110]. Allah bids you beware of Him [Qur’an 3:28]. The Prophet Muhammad had said about it: "I have not known Thee to the extent that Thy knowledge demands," and had warned the thinkers thus: "Don't indulge in speculating on the nature of God lest ye may be destroyed." As the outcome of thinking is gnosis and the gnosis of the Essence of God is impossible, so the consequences of the quest for the impossible would be death. Bittar says:
Why exert to probe the Essence of God?
Why strain thyself by stretching thy limitations?
When thou canst not catch even the essence of an atom,
How canst thou claim to know the Essence of God Himself?
All the other names given to the 'state of Unity' (Ahadiyyat) by the eminent Sufis show that the gnosis of the Essence of God is utterly impossible. Reflect on a few of them: 'Ghayb-al-Ghayub (the Unseen of the Unseen); Munqata’ al-Wijdan (the Incommunicable); Ghayb-i-Huwdyyat: ‘Ayn-i-Mutlaq (the Absolute Essence); Maknun-al-Muknun (the Hidden of all Hidden Beings); Manqata-’al-Isharat (One of whom all indications are dropped); Wujud-i-bahat (Pure Existence); Haq-i-Safrj (Colourless Reality); ‘Ayn-al-Kafur (fountain of camphor, i.e., whatever enters into camphor becomes camphor itself). This is agnosticism, expressed by the eminent Sufis to emphasize the impossibility of knowing the Essence of God.
Repeating the above couplet, we must refrain from "illegitimate thinking" (Fikr-i-haram) and engage in "legitimate thinking" (Fikr-i-halil), focusing on contemplating the attributes of God. Reflecting on the Essence of God is deemed impossible, but it is possible to contemplate His creation. Wahdat (Unity) is described as the gnostic contemplating the Being of God as One who is conscious of Himself, knowing that He alone exists. This plane includes four hypostases: Existence (Wujud), Knowledge (Ilm), Light (Nur), and Observance (Shuhud). These hypostases are considered intrinsic to the Essence, not attributes. Existence is identical to the Essence, as the Essence cannot exist without existence. Similarly, Knowledge is considered identical to the Essence, as the perfection of knowledge involves encompassing what is known. The Divine Essence is infinite, and limiting it by knowledge would contradict its infiniteness. Therefore, knowledge is admitted as being identical to the Essence.
In summary, the Plane of Wahdat, or the First Epiphany, is characterized by four intrinsic hypostases—Existence, Knowledge, Light, and Observance—each identified with the Divine Essence. These are not attributes but fundamental aspects of the Essence itself. The hypostases encompass all attributes and names of the Divine and mundane realms. Wahdat is alternatively named the "First Illumination," "First Aptitude," "First Existence," and more. In the terminology of eminent Sufis, the "Dhat-i-Ahadiyyat" is termed the "Reality of Muhammad," representing the perfect manifestation of the Absolute Ego and its aptitudes. However, it's crucial to distinguish between the Essence of Muhammad and the Reality of Muhammad, as they are distinct realities. Equating them is akin to regarding the known as the knower or the possible as the necessary, constituting a form of blasphemy. This distinction is emphasized to prevent misconceptions akin to regarding Jesus Christ or Muhammad as God, which goes against Islamic teachings.
To summarize, the planes of Ahadiyyat, Wahdat, and Wahidiyyat represent distinct but identical suppositional ranks from the gnostic's viewpoint. These divine ranks are characterized by their rational distinctions, not temporal ones. Ahadiyyat signifies the pure concept of the Essence without attributes, often referred to as "pure concept" or "without condition of anything." Wahdat is associated with the totality of attributes, representing indeterminate potential plurality. On the other hand, Wahidiyyat pertains to the detailed attributes, signifying actual plurality and described as "with condition of a thing." These distinctions are rooted in the gnostic's perception, providing a logical framework for understanding the divine essence and attributes.
To summarize, the distinction between the planes of Ahadiyyat, Wahdat, and Wahidiyyat is justified from both a rational and a knowledge-based perspective. From a rational standpoint, these planes represent suppositional ranks, with Ahadiyyat denoting the pure concept of the Essence without attributes, Wahdat associated with the totality of attributes, and Wahidiyyat representing detailed attributes. From the perspective of knowledge and immediate vision, the gnostic recognizes the simultaneous inclusion of knowledge in essence and the known in knowledge. The gnostic's ascension in knowledge leads to an observation of Wahdat in multiplicity, culminating in the illumination of the Essence, where distinctions in knowledge and observance are annihilated. The gnostic's return to consciousness marks the plane of Ahadiyyat, characterized by the negation of knowledge in observance. It's crucial to note that these distinctions are attributes of the gnostic and do not apply to the Absolute Essence, which manifests itself through all three illuminations simultaneously, transcending points in time.
To sum up, the planes of Ahadiyyat, Wahdat, and Wahidiyyat are distinctions made for the understanding of seekers, not indicative of any temporal change in the perfection of the Absolute Essence. While reasoning may suggest a sequential progression, in the absolute sense, the Essence remains eternal and unchanged. The plane of Wahidiyyat acknowledges actual plurality, involving names, attributes, and Divine ideas.
Attributes are essential for the manifestation of the Absolute Essence, and names signify the Essence along with its attributes. Divine attributes, though distinct in idea, are identical with the Essence in reality. The multiplicity of names and attributes doesn't introduce plurality to the Essence; they are modes and aspects abstracted from the one Essence. Denying the existence of Divine names and their distinctions would be a blunder, akin to the error made by some philosophers who denied attributes to the Substance. Sufis outline seven differences between the Essence and attributes, emphasizing their logical precedence and the Essence's eternal nature.
To summarize, the distinctions between the Essence and attributes are crucial:
1. The Essence is self-existing, while attributes depend on the Essence.
2. The Essence is unity, attributes display diversity.
3. The Essence has self-consciousness, attributes lack consciousness.
4. The Essence is always hidden, attributes can be hidden or manifest.
5. Attributes must be in their proper locus.
6. The manifestation of one attribute can conflict with or suppress another.
Acknowledging these points clarifies the difference between the Essence and attributes. It is nonsensical to posit an attribute in another attribute. The existence of the Essence is imperative, possessing attributes without itself becoming an attribute.
In the plane of Wahidiyyat, Essence becomes 'existence,' knowledge becomes knowledge of attributes or love, light becomes will, and observance becomes power. Primary Attributes, comprising life, knowledge, will, and power, give rise to additional attributes like hearing, sight, and speech.
In the realm of names and attributes, Life is the source, ruling over all names. The Name al-Hayy ('The Living') is the leader, and words like Seer, Hearer, Knower, Determiner, Willer, and Speaker elucidate this name.
The Name 'The Knower' (al-'Alim) governs all names. The words like Seer, Hearer, Determiner, Willer, and Speaker are dependent on it. Divine ideas are the eternal essences of contingent beings known by God, created after being known, and essential for God's eternal Knowledge.
Essences of things, termed al-A’yan-al-Thabita, are the eternal ideas or determinations of Divine Knowledge. They are also referred to as 'nonentities' or 'non-beings' because they lack independent external existence and exist only in the Knowledge of God. Shaykh Akbar emphasizes that these essences never gain external existence and are indestructible, being eternal.
The essences are eternal and not created by any creator. They are also known as the "Known Unknown" or "Thabitat" according to different philosophical and theological perspectives. The Sufis assert that essences are not creations, as they lack external existence.
Each essence possesses a unique characteristic or aptitude that distinguishes it from others. This aptitude is called 'Shakilah' or disposition. The world is considered a reflection of the essences, like a shadow cast by the light of God's Existence.
Essences are seen as mirrors reflecting God's existence. Like mirrors, they exhibit characteristics such as dependence on shape, invisibility on their own, and non-attribution to the reflected image. The reflection's variation is attributed to the form of the mirror, illustrating the diverse nature of contingent things.
manifests the indeterminate concept of pure Being. Ahadiyyat represents the unity of the Essence without any consideration of attributes, as emphasized by the verse "Say: He is God, the One and only."
Wahdat or the Reality of Muhammad is termed the ‘Light of Muhammad’ and is considered perfect. The Light of Muhammad is believed to be the source of creation, as expressed in the Hadith, "I am from the Light of God, and the whole world is from my light." The plane of Wahdat is seen as an intermediate plane between Ahadiyyat and Wahidiyyat, combining the two great planes.
The distinction between Ahadiyyat, Wahdat, and Wahidiyyat is justified from both rational and knowledge-based perspectives. From a rational viewpoint, the priority of the Essence over attributes is emphasized, with Ahadiyyat representing the Essence without attributes, Wahdat representing the Essence with potential plurality, and Wahidiyyat representing the Essence with actual plurality.
From the perspective of knowledge and immediate vision, the gnostic contemplates the Essence of God, leading to the planes of Wahdat and Wahidiyyat. The gnostic's experience involves seeing unity in multiplicity and reaching a stage referred to as the "Unseen of the Unseen."
The Sufis emphasize the eternal and identical nature of the Divine Ranks (Ahadiyyat, Wahdat, Wahidiyyat), which are suppositional ranks established from the viewpoint of the gnostic. The distinctions made are for the benefit of seekers, and temporal distinctions are not applicable to these ranks.
Essences of things, known as al-A’yan-al-Thabita, are eternal ideas or determinations of Divine Knowledge. They are considered mirrors reflecting God's existence, and their aptitudes give rise to the diversity observed in the external world. Essences are nonentities with no external existence but subsist in the Knowledge of God.
In the plane of Wahidiyyat, actual plurality is considered, and attributes such as life, knowledge, will, and power are seen as primary attributes or mothers of attributes. The source of all attributes is life, and names like "The Living" are considered predecessors of all names.
Essences are likened to mirrors revealing the eternal and unaltered Being of God. They manifest God's Existence through their aptitudes, and the external world is a reflection of these essences. The holy tradition, "I was a hidden treasure," is explained as the Essence of God adorning the mirrors of essences to be known.
Essences, being non-existent in the external world, project the reflection of the hidden treasure. The tradition, "I desired to become known," is interpreted as the Essence revealing itself through the forms of essences, creating the world to be known. Love and constancy play essential roles in this divine process.
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The "Secret treasure" refers to the Absolute Essence, known as Wahdat in absolute knowledge and Ahadiyyat in attributive knowledge. The Essence is independent of all existence, as God is "altogether Independent of (His) Creatures." It observes its own being, unaffected by the manifestation of attributes or the need for the world.
The Divine ranks, namely Ahadiyyat, Wahdat, and Wahidiyyat, represent the internal ranks of the Essence. To reveal the perfection of names (Kamal-i-Asma), God manifested Himself in the external world through the essences of things. The external planes, representing the worlds of 'Soul', 'Similitudes', 'Body', and the comprehensive stage of man, are not excluded from the Essence of God. The potential actualization does not create a void, and the Essence remains unchanged.
The illumination of the Essence, causing the shadow of existence to fall on the essences of things, is referred to as the "Most Holy Emanation" (Faidh Aqdas). This process is expressed through Divine Breath (Nafs-i-Rahmani) and the manifestation of Names (Tajalli-i-Asmai). In summary, the diverse temporal pluralities are manifestations of the One Essence, illustrating the profound unity underlying the apparent diversity. The relation between the manifest and the manifested is not one of fusion or union, nor is it one of division or change.
In conclusion, the Sufi understanding rejects the literal notions of pure identity and pure otherness. Instead, it emphasizes the importance of comprehending the omnipresence and companionship or distance and separation of the Creator and the creature in a suppositional manner, rooted in essentiality and reality.
created things, and the nature of Divine attributes is not provided in these works. The ambiguities inherent in the theory may lead some to misinterpretations. The two extreme views of pure omnipresence and pure identity are both flawed.
1. Omnipresence: Some assert that encompassment and omnipresence should be taken literally, overlooking the clear connotations of Qur'anic verses. This belief is considered false in Sharia, akin to false worship, and hinders one from attaining nearness to God.
2. Pure Identity: This perspective views the relation between God and creation as literal identity, similar to the relation between a person and their limbs or waves in the sea. It often arises from misinterpretations and leads to the mistaken belief that one is God. Quotations emphasizing identity in certain poetic expressions contribute to these misunderstandings.
To comprehend the true nature of the Essence of God, Divine names, and the essences of things, a deeper exploration and clarification are needed beyond what the theory of Six Descents offers. It is crucial to avoid the extremes of pure omnipresence and pure identity and seek a balanced understanding.
In summary, the theory emphasizes that the essences of things exist in the Divine Knowledge, and when Divine names are revealed in these essences, the external world appears. The external world has two aspects: reality (manifestation of God in phenomenal forms) and determination (things being contingent and created). The 'Otherness' caused by determination is considered 'hypostatical Distinction' by gnostics, regarded as real and actual. Explicitly explaining 'Otherness' involves showing that the essences of things subsist in the Mind of God, leading to identity from the standpoint of existence but otherness from the standpoint of essences. The essences of created beings lack independent existence, while the Essence of God is self-existent and possesses existential attributes, resulting in a real identity in existence.
In summary, the theory emphasizes that the essences of things exist in the Divine Knowledge, and when Divine names are revealed in these essences, the external world appears. The external world has two aspects: reality (manifestation of God in phenomenal forms) and determination (things being contingent and created). The 'Otherness' caused by determination is considered 'hypostatical Distinction' by gnostics, regarded as real and actual. Explicitly explaining 'Otherness' involves showing that the essences of things subsist in the Mind of God, leading to identity from the standpoint of existence but otherness from the standpoint of essences. The essences of created beings lack independent existence, while the Essence of God is self-existent and possesses existential attributes, resulting in a real identity in existence.
The essence of the 'abd is characterized as a trustee, a vicegerent, and a saint. Denying the essence of the 'abd is akin to rejecting the concepts of want, trust, vicegerency, and saintship found in the Qur'an. The 'abd is essentially a mendicant, devoid of inherent existence and existential attributes, and lacking independent activity. It acts as a trustee, holding the Divine trust, and becomes a vicegerent when using it in relation to the universe or a saint when using it in relation to God. These are the pure aspects of 'abdiyat—want, trust, vicegerency, and saintship. The 'abd strives to efface oneself in the Essence of God for perfection. In the state of effacement and absorption, the 'abd ceases to exist, leaving only God. This stage is termed "total passing-away" or complete effacement. While 'abdiyat is essential, the duty to observe the Law (Shari'at) persists as long as one is alive and possesses reasoning and senses. Prophets and saints exemplify that the commandments for servants are never annulled. 'Abdiyat leads to freedom, defined as cutting oneself off absolutely from everything other than God.
True freedom is attained when one, after liberating the mind from worldly and otherworldly concerns, establishes a relationship of 'abdiyat (servitude) with God. Freedom, in this context, is characterized by humility and obedience, and it cannot be achieved without obedience. The idea that "Only the bondsmen are really free" reflects the concept that true freedom is found in servitude. Lordliness is truly lordly through service, and service is the perfect form of lordliness. Becoming an 'abd (servant) allows one to attain positions like the trustee of God, the vicegerent of God, and the saint of God. An 'abd can proclaim, "I am thy 'abd'," and eventually declare, "He that has seen me has seen Allah."
It is crucial to differentiate between the essence of created beings and the Essence of God, between the Lord and the 'abd, and between things and Existence. Failing to make these distinctions is considered ill-mannered, atheistic, and heretical. There is a distinction between Existence and things; things are mirrors reflecting the manifestation of Existence. As essences, things are inherently different from God, while Existence, in its true form, is God Himself. The concept of Wahdatu’l-Wujud or Unity of Being pertains to Existence and not things. Pure identity, denying the essential otherness of things, is considered heretical and atheistic. The statement "Everything is from Him" is true in the aspect of things, while "Everything is He" is justifiable in the context of existence.
CHAPTER IV
"THE DESCENT OF THE ABSOLUTE"
The fundamental modes in both the earthly and heavenly realms showcase facets of the Divine, veiled and immanent. Therefore, inquirer, delve into the understanding of essence, attribute, cause, and consequence. As elucidated in the preceding chapter regarding the relationship between God (Haqq) and created entities (Khalq), it was highlighted that the essences of created things exist externally and are known internally. They are distinct from the Being of God, which remains untouched by the aptitudes inherent in the essences of created entities. The Qur'an and Traditions support and affirm this concept, emphasizing that the inward and outward aspects of created beings are expressions of God (Haqq). Despite their distinctiveness, God is immanent, present, and near to them. To explain this "identity" further – encompassing firstness, lastness, nearness, proximity, immanence, and omnipresence – it is posited that God, in His immutable state, attributes, and being, manifests Himself through the attribute of Light. This manifestation takes the form of phenomenal objects, essentially reflections of entities rooted in the knowledge of God. Thus, Divine Aspects become associated with the world of creation or phenomena.
Relying on the Qur'an and Traditions as the standard of truth, this assertion is validated without any need for interpretation of the text. This truth is also corroborated by authentic Traditions. This profound understanding has been articulated by Sufis through the intricate theory known as "Tanazzulat-e-Sitta." It has been expounded upon in numerous treatises, and this summary aims to showcase that eminent Sufis have provided detailed explanations on certain aspects. and failed to explain certain points, resulting in numerous misunderstandings. These misunderstandings led to controversies, and eventually, to the acceptance of everything as permissible (ibahat) and even atheism. Atheists and heretics started advocating for the concept of pure identity, denying the 'otherness' of things. The Qur'an and Traditions were no longer considered the standard of truth. This preaching was considered a mysterious secret transferred orally (Ilm-i-Sina), immune to error.
According to this oral knowledge, the truth is in identity, not 'otherness.' Things are not 'other' than the Being of God; they are nothing but the Being of God. The concept of "The Unity of Being" (Wahdatu’l-Wujud) or 'Everything is He' (hama oost) is not based on the Being but on things themselves. Following the Law (Shari'at) is deemed unnecessary as long as 'otherness' exists. Once otherness is denied, identity is proven, and only God (Haqq) remains, there is no need for Shari'at. Shari'at and reality are considered separate and opposing realms, with no harmony between them. What is lawful in Shari'at is unlawful in Tariqat, and vice versa. As long as there was ignorance, individuals were bound by the chains of Shari'at. With the knowledge of Tariqat, the reality was revealed, and freedom was attained. Concepts like 'abdiyat, want, trust, vicegerency, and saintship became meaningless. God is seen as All in All, and everything is God.
This departure from the teachings of their predecessors, who emphasized the adherence to the Qur'an and Traditions, leads to a rejection of Shari'at and a claim of discovering the universe's mystery, freeing them from the bonds of the Prophet's Shari'at. Understanding thoroughly the theory of Tanazzulat can clear up the ambiguities that have led to this heresy and atheism. The clarification of this ambiguity can put an end to all misunderstandings and misguidance.
Real Being (Wujud) is attributed solely to God Almighty. "God is the Absolute Being."The term 'Being' can be understood in two fundamentally different senses:
1. 'Being' as a concept or idea of existence.
2. 'Being' as that which has objective existence or subsistence.
In the second sense, 'Being' signifies the Real Being, the Self-existent, on whom the existence of all other beings depends. No real objective existence exists beside Him; all other beings are merely accessories to Him. avail in this state, as it is beyond the reach of senses, thought, reason, and understanding. God in this state is Absolute Being, with no partner, equal, opposite, or like. He has no form, shape, origin, or end. He is free from all limitations, even the limitation of absoluteness (qayd-i-itlaq). Intuitive apprehension, which grasps Him, is supra-rational, not contra-rational.
Attempts to understand God's essential nature are futile for temporal and contingent faculties. God's first characteristic is the lack of all characteristics, leading to stupefaction in attempting to know Him. Even the greatest philosophers are confounded by the impossibility of knowing His Essence. In contrast, the Absolute Being reveals Himself in multiple manifestations and different forms, or descends in these forms. Despite expressing Himself in various forms, He maintains His immutable state, attributes, and being without any change. The stages of descent are numerous, with six marked ones called the Six Descents by Sufis. The first three are Divine ranks (Maratib-i-Ilahi): Ahadiyyat, Wahdat, and Wahidiyyat. The remaining three are Worldly ranks (Maratib-i-Kawni): Ruh, Mithal, and Jism. The state of man includes all these ranks.
Ahadiyyat, as the state of Abstract Unity, represents the Absolute Being of God, unknown and unknowable in His essential nature. It is the colorless state of the Essence, and attempts to acquire gnosis are futile. This state is beyond sensory perception, reason, and understanding. God in Ahadiyyat is Absolute Being, free from limitations and transcendent. It is a state where the desire for gnosis holds no value.
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avail; reference is being made to this in the Qur’an: "they shall not compass Him with their knowledge" [Qur’an 20:110]. Allah bids you beware of Him [Qur’an 3:28]. The Prophet Muhammad had said about it: "I have not known Thee to the extent that Thy knowledge demands," and had warned the thinkers thus: "Don't indulge in speculating on the nature of God lest ye may be destroyed." As the outcome of thinking is gnosis and the gnosis of the Essence of God is impossible, so the consequences of the quest for the impossible would be death. Bittar says:
Why exert to probe the Essence of God?
Why strain thyself by stretching thy limitations?
When thou canst not catch even the essence of an atom,
How canst thou claim to know the Essence of God Himself?
All the other names given to the 'state of Unity' (Ahadiyyat) by the eminent Sufis show that the gnosis of the Essence of God is utterly impossible. Reflect on a few of them: 'Ghayb-al-Ghayub (the Unseen of the Unseen); Munqata’ al-Wijdan (the Incommunicable); Ghayb-i-Huwdyyat: ‘Ayn-i-Mutlaq (the Absolute Essence); Maknun-al-Muknun (the Hidden of all Hidden Beings); Manqata-’al-Isharat (One of whom all indications are dropped); Wujud-i-bahat (Pure Existence); Haq-i-Safrj (Colourless Reality); ‘Ayn-al-Kafur (fountain of camphor, i.e., whatever enters into camphor becomes camphor itself). This is agnosticism, expressed by the eminent Sufis to emphasize the impossibility of knowing the Essence of God.
Repeating the above couplet, we must refrain from "illegitimate thinking" (Fikr-i-haram) and engage in "legitimate thinking" (Fikr-i-halil), focusing on contemplating the attributes of God. Reflecting on the Essence of God is deemed impossible, but it is possible to contemplate His creation. Wahdat (Unity) is described as the gnostic contemplating the Being of God as One who is conscious of Himself, knowing that He alone exists. This plane includes four hypostases: Existence (Wujud), Knowledge (Ilm), Light (Nur), and Observance (Shuhud). These hypostases are considered intrinsic to the Essence, not attributes. Existence is identical to the Essence, as the Essence cannot exist without existence. Similarly, Knowledge is considered identical to the Essence, as the perfection of knowledge involves encompassing what is known. The Divine Essence is infinite, and limiting it by knowledge would contradict its infiniteness. Therefore, knowledge is admitted as being identical to the Essence.
In summary, the Plane of Wahdat, or the First Epiphany, is characterized by four intrinsic hypostases—Existence, Knowledge, Light, and Observance—each identified with the Divine Essence. These are not attributes but fundamental aspects of the Essence itself. The hypostases encompass all attributes and names of the Divine and mundane realms. Wahdat is alternatively named the "First Illumination," "First Aptitude," "First Existence," and more. In the terminology of eminent Sufis, the "Dhat-i-Ahadiyyat" is termed the "Reality of Muhammad," representing the perfect manifestation of the Absolute Ego and its aptitudes. However, it's crucial to distinguish between the Essence of Muhammad and the Reality of Muhammad, as they are distinct realities. Equating them is akin to regarding the known as the knower or the possible as the necessary, constituting a form of blasphemy. This distinction is emphasized to prevent misconceptions akin to regarding Jesus Christ or Muhammad as God, which goes against Islamic teachings.
To summarize, the planes of Ahadiyyat, Wahdat, and Wahidiyyat represent distinct but identical suppositional ranks from the gnostic's viewpoint. These divine ranks are characterized by their rational distinctions, not temporal ones. Ahadiyyat signifies the pure concept of the Essence without attributes, often referred to as "pure concept" or "without condition of anything." Wahdat is associated with the totality of attributes, representing indeterminate potential plurality. On the other hand, Wahidiyyat pertains to the detailed attributes, signifying actual plurality and described as "with condition of a thing." These distinctions are rooted in the gnostic's perception, providing a logical framework for understanding the divine essence and attributes.
To summarize, the distinction between the planes of Ahadiyyat, Wahdat, and Wahidiyyat is justified from both a rational and a knowledge-based perspective. From a rational standpoint, these planes represent suppositional ranks, with Ahadiyyat denoting the pure concept of the Essence without attributes, Wahdat associated with the totality of attributes, and Wahidiyyat representing detailed attributes. From the perspective of knowledge and immediate vision, the gnostic recognizes the simultaneous inclusion of knowledge in essence and the known in knowledge. The gnostic's ascension in knowledge leads to an observation of Wahdat in multiplicity, culminating in the illumination of the Essence, where distinctions in knowledge and observance are annihilated. The gnostic's return to consciousness marks the plane of Ahadiyyat, characterized by the negation of knowledge in observance. It's crucial to note that these distinctions are attributes of the gnostic and do not apply to the Absolute Essence, which manifests itself through all three illuminations simultaneously, transcending points in time.
To sum up, the planes of Ahadiyyat, Wahdat, and Wahidiyyat are distinctions made for the understanding of seekers, not indicative of any temporal change in the perfection of the Absolute Essence. While reasoning may suggest a sequential progression, in the absolute sense, the Essence remains eternal and unchanged. The plane of Wahidiyyat acknowledges actual plurality, involving names, attributes, and Divine ideas.
Attributes are essential for the manifestation of the Absolute Essence, and names signify the Essence along with its attributes. Divine attributes, though distinct in idea, are identical with the Essence in reality. The multiplicity of names and attributes doesn't introduce plurality to the Essence; they are modes and aspects abstracted from the one Essence. Denying the existence of Divine names and their distinctions would be a blunder, akin to the error made by some philosophers who denied attributes to the Substance. Sufis outline seven differences between the Essence and attributes, emphasizing their logical precedence and the Essence's eternal nature.
To summarize, the distinctions between the Essence and attributes are crucial:
1. The Essence is self-existing, while attributes depend on the Essence.
2. The Essence is unity, attributes display diversity.
3. The Essence has self-consciousness, attributes lack consciousness.
4. The Essence is always hidden, attributes can be hidden or manifest.
5. Attributes must be in their proper locus.
6. The manifestation of one attribute can conflict with or suppress another.
Acknowledging these points clarifies the difference between the Essence and attributes. It is nonsensical to posit an attribute in another attribute. The existence of the Essence is imperative, possessing attributes without itself becoming an attribute.
In the plane of Wahidiyyat, Essence becomes 'existence,' knowledge becomes knowledge of attributes or love, light becomes will, and observance becomes power. Primary Attributes, comprising life, knowledge, will, and power, give rise to additional attributes like hearing, sight, and speech.
In the realm of names and attributes, Life is the source, ruling over all names. The Name al-Hayy ('The Living') is the leader, and words like Seer, Hearer, Knower, Determiner, Willer, and Speaker elucidate this name.
The Name 'The Knower' (al-'Alim) governs all names. The words like Seer, Hearer, Determiner, Willer, and Speaker are dependent on it. Divine ideas are the eternal essences of contingent beings known by God, created after being known, and essential for God's eternal Knowledge.
Essences of things, termed al-A’yan-al-Thabita, are the eternal ideas or determinations of Divine Knowledge. They are also referred to as 'nonentities' or 'non-beings' because they lack independent external existence and exist only in the Knowledge of God. Shaykh Akbar emphasizes that these essences never gain external existence and are indestructible, being eternal.
The essences are eternal and not created by any creator. They are also known as the "Known Unknown" or "Thabitat" according to different philosophical and theological perspectives. The Sufis assert that essences are not creations, as they lack external existence.
Each essence possesses a unique characteristic or aptitude that distinguishes it from others. This aptitude is called 'Shakilah' or disposition. The world is considered a reflection of the essences, like a shadow cast by the light of God's Existence.
Essences are seen as mirrors reflecting God's existence. Like mirrors, they exhibit characteristics such as dependence on shape, invisibility on their own, and non-attribution to the reflected image. The reflection's variation is attributed to the form of the mirror, illustrating the diverse nature of contingent things.
manifests the indeterminate concept of pure Being. Ahadiyyat represents the unity of the Essence without any consideration of attributes, as emphasized by the verse "Say: He is God, the One and only."
Wahdat or the Reality of Muhammad is termed the ‘Light of Muhammad’ and is considered perfect. The Light of Muhammad is believed to be the source of creation, as expressed in the Hadith, "I am from the Light of God, and the whole world is from my light." The plane of Wahdat is seen as an intermediate plane between Ahadiyyat and Wahidiyyat, combining the two great planes.
The distinction between Ahadiyyat, Wahdat, and Wahidiyyat is justified from both rational and knowledge-based perspectives. From a rational viewpoint, the priority of the Essence over attributes is emphasized, with Ahadiyyat representing the Essence without attributes, Wahdat representing the Essence with potential plurality, and Wahidiyyat representing the Essence with actual plurality.
From the perspective of knowledge and immediate vision, the gnostic contemplates the Essence of God, leading to the planes of Wahdat and Wahidiyyat. The gnostic's experience involves seeing unity in multiplicity and reaching a stage referred to as the "Unseen of the Unseen."
The Sufis emphasize the eternal and identical nature of the Divine Ranks (Ahadiyyat, Wahdat, Wahidiyyat), which are suppositional ranks established from the viewpoint of the gnostic. The distinctions made are for the benefit of seekers, and temporal distinctions are not applicable to these ranks.
Essences of things, known as al-A’yan-al-Thabita, are eternal ideas or determinations of Divine Knowledge. They are considered mirrors reflecting God's existence, and their aptitudes give rise to the diversity observed in the external world. Essences are nonentities with no external existence but subsist in the Knowledge of God.
In the plane of Wahidiyyat, actual plurality is considered, and attributes such as life, knowledge, will, and power are seen as primary attributes or mothers of attributes. The source of all attributes is life, and names like "The Living" are considered predecessors of all names.
Essences are likened to mirrors revealing the eternal and unaltered Being of God. They manifest God's Existence through their aptitudes, and the external world is a reflection of these essences. The holy tradition, "I was a hidden treasure," is explained as the Essence of God adorning the mirrors of essences to be known.
Essences, being non-existent in the external world, project the reflection of the hidden treasure. The tradition, "I desired to become known," is interpreted as the Essence revealing itself through the forms of essences, creating the world to be known. Love and constancy play essential roles in this divine process.
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The "Secret treasure" refers to the Absolute Essence, known as Wahdat in absolute knowledge and Ahadiyyat in attributive knowledge. The Essence is independent of all existence, as God is "altogether Independent of (His) Creatures." It observes its own being, unaffected by the manifestation of attributes or the need for the world.
The Divine ranks, namely Ahadiyyat, Wahdat, and Wahidiyyat, represent the internal ranks of the Essence. To reveal the perfection of names (Kamal-i-Asma), God manifested Himself in the external world through the essences of things. The external planes, representing the worlds of 'Soul', 'Similitudes', 'Body', and the comprehensive stage of man, are not excluded from the Essence of God. The potential actualization does not create a void, and the Essence remains unchanged.
The illumination of the Essence, causing the shadow of existence to fall on the essences of things, is referred to as the "Most Holy Emanation" (Faidh Aqdas). This process is expressed through Divine Breath (Nafs-i-Rahmani) and the manifestation of Names (Tajalli-i-Asmai). In summary, the diverse temporal pluralities are manifestations of the One Essence, illustrating the profound unity underlying the apparent diversity. The relation between the manifest and the manifested is not one of fusion or union, nor is it one of division or change.
In conclusion, the Sufi understanding rejects the literal notions of pure identity and pure otherness. Instead, it emphasizes the importance of comprehending the omnipresence and companionship or distance and separation of the Creator and the creature in a suppositional manner, rooted in essentiality and reality.
created things, and the nature of Divine attributes is not provided in these works. The ambiguities inherent in the theory may lead some to misinterpretations. The two extreme views of pure omnipresence and pure identity are both flawed.
1. Omnipresence: Some assert that encompassment and omnipresence should be taken literally, overlooking the clear connotations of Qur'anic verses. This belief is considered false in Sharia, akin to false worship, and hinders one from attaining nearness to God.
2. Pure Identity: This perspective views the relation between God and creation as literal identity, similar to the relation between a person and their limbs or waves in the sea. It often arises from misinterpretations and leads to the mistaken belief that one is God. Quotations emphasizing identity in certain poetic expressions contribute to these misunderstandings.
To comprehend the true nature of the Essence of God, Divine names, and the essences of things, a deeper exploration and clarification are needed beyond what the theory of Six Descents offers. It is crucial to avoid the extremes of pure omnipresence and pure identity and seek a balanced understanding.
In summary, the theory emphasizes that the essences of things exist in the Divine Knowledge, and when Divine names are revealed in these essences, the external world appears. The external world has two aspects: reality (manifestation of God in phenomenal forms) and determination (things being contingent and created). The 'Otherness' caused by determination is considered 'hypostatical Distinction' by gnostics, regarded as real and actual. Explicitly explaining 'Otherness' involves showing that the essences of things subsist in the Mind of God, leading to identity from the standpoint of existence but otherness from the standpoint of essences. The essences of created beings lack independent existence, while the Essence of God is self-existent and possesses existential attributes, resulting in a real identity in existence.
In summary, the theory emphasizes that the essences of things exist in the Divine Knowledge, and when Divine names are revealed in these essences, the external world appears. The external world has two aspects: reality (manifestation of God in phenomenal forms) and determination (things being contingent and created). The 'Otherness' caused by determination is considered 'hypostatical Distinction' by gnostics, regarded as real and actual. Explicitly explaining 'Otherness' involves showing that the essences of things subsist in the Mind of God, leading to identity from the standpoint of existence but otherness from the standpoint of essences. The essences of created beings lack independent existence, while the Essence of God is self-existent and possesses existential attributes, resulting in a real identity in existence.
The essence of the 'abd is characterized as a trustee, a vicegerent, and a saint. Denying the essence of the 'abd is akin to rejecting the concepts of want, trust, vicegerency, and saintship found in the Qur'an. The 'abd is essentially a mendicant, devoid of inherent existence and existential attributes, and lacking independent activity. It acts as a trustee, holding the Divine trust, and becomes a vicegerent when using it in relation to the universe or a saint when using it in relation to God. These are the pure aspects of 'abdiyat—want, trust, vicegerency, and saintship. The 'abd strives to efface oneself in the Essence of God for perfection. In the state of effacement and absorption, the 'abd ceases to exist, leaving only God. This stage is termed "total passing-away" or complete effacement. While 'abdiyat is essential, the duty to observe the Law (Shari'at) persists as long as one is alive and possesses reasoning and senses. Prophets and saints exemplify that the commandments for servants are never annulled. 'Abdiyat leads to freedom, defined as cutting oneself off absolutely from everything other than God.
True freedom is attained when one, after liberating the mind from worldly and otherworldly concerns, establishes a relationship of 'abdiyat (servitude) with God. Freedom, in this context, is characterized by humility and obedience, and it cannot be achieved without obedience. The idea that "Only the bondsmen are really free" reflects the concept that true freedom is found in servitude. Lordliness is truly lordly through service, and service is the perfect form of lordliness. Becoming an 'abd (servant) allows one to attain positions like the trustee of God, the vicegerent of God, and the saint of God. An 'abd can proclaim, "I am thy 'abd'," and eventually declare, "He that has seen me has seen Allah."
It is crucial to differentiate between the essence of created beings and the Essence of God, between the Lord and the 'abd, and between things and Existence. Failing to make these distinctions is considered ill-mannered, atheistic, and heretical. There is a distinction between Existence and things; things are mirrors reflecting the manifestation of Existence. As essences, things are inherently different from God, while Existence, in its true form, is God Himself. The concept of Wahdatu’l-Wujud or Unity of Being pertains to Existence and not things. Pure identity, denying the essential otherness of things, is considered heretical and atheistic. The statement "Everything is from Him" is true in the aspect of things, while "Everything is He" is justifiable in the context of existence.
capter VII
The Sufi perspective emphasizes that God's inherent goodness contrasts with absolute non-existence considered as evil. God manifests in various forms, aligning with the aptitudes of these forms. Creation involves the interdependence of God's being and the essences of created beings, with manifestations reflecting the receptivity of essences. Evil, pain, and ugliness in manifestations result from defects or a lack of normal receptivity, representing not-being. Jami's quatrain underscores that all good originates from God's Being, and evil stems from not-being. The Sufis differentiate between the Essence of God and the essences of created beings, maintaining faith in God's immanence within creation alongside transcendence. Contemplation of God's outward and inward presence is crucial, with a perfect view allowing one to perceive unity in multiplicity. The Sufi philosophy navigates the complex relationship between God's being, essences, and manifestations, emphasizing the interplay between creation, good, and evil.
In summary, Jami discusses the three insights related to feeling the Presence of God within and sensing the Presence of God without. The practice involves contemplation of things phenomenal (Muraqiba-i-Khalq) and contemplating the Divine (Muraqiba-i-Haqq). The gnostic is encouraged to observe the divine reflections in all forms and to affirm the existence of everything as a manifestation of God. The ultimate goal is to achieve a state of self-forgetfulness, where the observer and the observed become one, leading to proximity with God. The process involves perseverance, prayer, and constant communion with God, aiming for a stage called "Yadda^t" by the Sufis. This intense contemplation can result in the profound realization of God's presence, akin to a moment described by the Prophet as unattainable even by the most intimate angels and messengers of God. The gnostic seeks to reach this elevated stage of life through dedicated practice and unwavering devotion to God.
To comprehend the unveiling of the meaning of "He is the Outward," a perfect preceptor's guidance is crucial. While the apparent eye can perceive that God manifests Himself in the form of phenomenal things, the revelation of God's inwardness (huwal Batin) depends on contemplating "He is the Outward." This contemplation is acquired through experience and work, contrasting with the knowledge and talk associated with the apparent manifestation. The experience of God's inwardness requires earnest effort and work, specifically in sensing the intimate Presence of God within and sensing the Presence of God without. The fortunate individual who understands "He is the Outward" should not stop at knowledge but actively engage in the practice of sensing God's presence both internally and externally.
Jami emphasizes the necessity of habituating oneself to an intimate relation with God, maintaining awareness at all times, in various activities and states. He underscores the importance of constant mindfulness and watchfulness to deepen spiritual insight. The practice involves not wasting time in insensibility and being vigilant with every breath. Jami illustrates that through such practice, one can find beauty and glory in every form and experience joy in every glance. He highlights the transition from talking about spiritual matters to feeling them, asserting that mere verbal expression is insufficient for realizing the unity of God. Jami encourages direct denial of one's own existence to achieve what cannot be gained through reading or intellectual discussions. The significance of true knowledge is acknowledged as it leads to the understanding of one's role as a supplicant and the distinction of trust, preventing false worship and preserving the transcendence of God. This knowledge, obtained through talk and understanding the real worth of 'abd (servant), facilitates the experience of feeling God within and sensing God without in the universe.
The nature of striving or earnest effort is explained as a mental representation of knowledge, emphasizing that it does not involve extreme practices but centers around gratitude, prayer, dependence on God, submission, patience, and resignation. The suggested daily practice involves offering thanks for the enlightenment of faith, praying for God's perpetual remembrance, depending on God and submitting to His care, maintaining patience in the face of delays, and resigning to God's divine decree. The ultimate goal is to feel God's presence within and sense it without, with the assurance that sincere striving, guided by divine promises, will lead to success. The culmination of gnosis is vision, where Reality is perceived in every form, and the essence of this gnosis is love, which arises naturally after dispelling ignorance and recognizing the Divine Presence.
The joy derived from the love of God is emphasized in Sufi teachings, where the intensity of gnosis and love determines the completeness and vividness of the vision of God's Countenance. The prophets' joy in vision is considered superior, denied to saints, and further restricted for theologians. The analogy of two men gazing at a woman illustrates that love and devotion enhance the pleasure of vision. Jami emphasizes the necessity of love alongside gnosis, expressing that being a lover is the core of the kernel. The Prophet's prayer for the joy of God's sight and the pleasure of beholding His Countenance underscores the interconnectedness of gnosis, love, vision, and joy. For a gnostic with perfect gnosis, love, and devotion, entering the Heaven of Dhat becomes possible, experiencing perpetual intoxication with the wine of love and closeness to the fountain of Nearness to God. This state is seen as the bliss of life in both this world and the Hereafter, prompting a prayer for elevation to such a life.