Abu Sulaiman Darani,[68] the renowned Sufi, says: “There are servants of God whom neither fear of hell nor the hope of heaven can deviate from the divine love, how can the world with its temptations come in their way?”. Abu Mahfuz Karkhi was once asked by his disciples: “Tell us what led you to devotion” but he kept quiet. “Is it the apprehension of death.” said one of them. “It matters little” replied the saint “Is it due to hell or to paradise”, inquired another. “What of them” said the saint “both belong to a supreme Being, if you love him you will not be troubled by them”. Saint Rabia[69] was once asked about her faith: “God forbid”, answered Rabia: “If I serve him like a bad labourer thinking of his wages only”. And then she sang: “Love draws me nigh, I know not why”. Thus we see that the hearts of those who ate and drank and breathed like us felt delights of divine love which was their highest happiness.
If we think over man’s gradual development we find that every stage of his life is followed by a new sort of delight. Children love playing and have no idea of the pleasures of courtship and marriage experienced by young men, who in their turn would not care to exchange their enjoyments for wealth and greatness which are the delights of the middle aged men who consider all previous delights as insignificant and low. These last mentioned delights are also looked upon as unsubstantial and transitory by pure and noble souls fully developed.
The Quran says: “Know that this world’s life is only sport and play and boasting among yourselves, and vying in the multiplication of wealth and children”. “Say, shall I tell you what is better than these? For the righteous are gardens with their Lord, beneath which rivers flow, to abide in them and pure mates and Allah’s pleasure and Allah sees the servants”. “Those who say: Our Lord, surely we believe, so forgive us our faults, and keep us from the chastisement of fire; the patient and the truthful and the obedient and those who spend (benevolently) and those who ask forgiveness in morning times”.[70]
Let us now point out some drawbacks which hinder the path of the divine love.
Man from his infancy is accustomed to enjoy sensual delights which are firmly implanted in him. Blind imitation of the creed with vague conception of the deity and his attributes fails to eradicate sensual delights and evoke the raptures of divine love. It is the dynamic force of direct contemplation of his attributes manifested in the universe that can prove an incentive for his love. To use a figure: a nation loves its national poet, but the feeling of one who studies the poet will be of exceeding strong love. The world is a masterpiece; he who studies it loves its invisible Author in a manner which cannot be described but is felt by the favoured few. Another drawback which sounds like a paradox, should be deeply studied. It is as follows: when we find a person writing or doing any other work, the fact that he is living will be most apparent to us: that is to say, his life, knowledge, power and will will be more apparent to us than his other internal qualities, e.g. colour, size, etc. which being perceived by the eye may be doubted. Similarly stones, plants, animals, the earth, the sky, the stars, the elements, in fact everything in the universe reveals to us the knowledge, power and the will of its originator. Nay, the first and the foremost proof is our consciousness, because the knowledge that I exist is immediate,[71] and more apparent than our perceptions. Thus we see that man’s actions are but one proof of his life, knowledge, power and will, but with reference to God the whole phenomenal existence with its law of causation and order and adaptability bears testimony of him and his attributes. Therefore, He is so dazzlingly apparent that the understanding of the people fails to see Him just as the bat pereeaes at night fails to see in daylight, because its imperfect sight cannot bear the light of the sun, so our understanding is blurred by the effulgent light of his manifestations. The fact is that objects are known by their opposites but the conception of one who exists everywhere and who has no opposite would be most difficult. Besides, objects which differ in their respective significances can also be distinguished but if they have common significances the same difficulty will be felt. For instance if the sun would have shone always without setting, we could have formed no idea of light, knowing simply that objects have certain colours. But the setting of the sun revealed to us the nature of light by comparing it with darkness. If then light, which is more perceptible and apparent would have never been understood had there been no darkness notwithstanding its undeniable visibility, there is no wonder if God who is most apparent and all pervading true light (Nur)[72] remains hidden, because if he would have disappeared (which means the annihilation of the universe), there would have been an idea of him by comparison as in the case of the light and darkness. Thus we see that the very mode of his existence and manifestation is a drawback for human understanding. But he whose inward sight is keen and has strong intuition in his balanced state of mind neither sees nor knows any other active power save God omnipotent. Such a person neither sees the sky as the sky nor the earth as the earth—in fact sees nothing in the universe except in the light of its being work of an all pervading True One. To use a figure: if a man looks at a poem or a writing, not as a collection of black lines scribbled on white sheets of paper but as a work of a poet or an author, he ought not to be considered as looking to anything other than the author. The universe is a unique masterpiece, a perfect song, he who reads it looks at the divine author and loves him. The true Mowahhid is one who sees nothing but God. He is not even aware of his self except as servant of God. Such a person will be called absorbed in Him; he is effaced, the self is annihilated. These are facts known to him who sees intuitively, but weak minds do not know them. Even Ulamas fail to express them adequately or consider the publicity of them as unsafe and unnecessary for the masses.
THE UNITY OF GOD[73]
There are four stages in the belief in the unity of God. The first is to utter the words: “There is no God but God” without experiencing any impression in the heart. This is the creed of the hypocrites. The a second is to utter the above words and to believe that their meaning is also true. This is the dogma of ordinary Muslims. The third is to perceive by the inward light of the heart the truth of the above Kalima. Through the multiplicity of causes the mind arrives at the conception of the unity of the final cause. This is the stage of the initiates. The fourth is to gaze at the vision of an all-comprehensive, all-absorbing One, losing sight even of the duality of one’s own self. This is the highest stage of the true devotee. It is described by the Sufis as Fanafittauhid (i.e. the effacement of one’s individuality in contemplating the unity of God).[74] To use a simile these four stages may be compared with a walnut which is composed of an external hard rind, an internal skin, the kernel, and oil. The hard rind, which is bitter in taste, has no value except that it serves as a covering for some time. When the kernel is extracted the shell is thrown away. Similarly the hypocrite who, uttering the Kalima, is associated with the Muslims and safely enjoys their privileges, but at death is cut off from the faithful and falls headlong into perdition. The internal skin is more useful than the external in as much as it preserves the kernel and may be used, but is in no way equal to the kernel itself. Similarly the dogmatic belief of the ordinary Muslim is better than the lip service of the hypocrite, but lacks that broad clear insight which is described as “He whose heart Allah has opened to Islam walks in his light”.
The kernel is undoubtedly the desired object, but it contains some substance which is removed when oil is being pressed out. Similarly the conception of an efficient final cause is the aim and object of the devotees, but is inferior to the vision of the all-pervading Holy One, because the conception of causality involves duality.
But the objection may be urged: How can we ignore the diversities and multiplicities of the universe? Man has hands and feet, bones and blood, heart and soul,—all distinct—yet he is one individual. When we are thinking of a dear old friend and suddenly he stands before us, we do not think of any multiplicity of his bodily organs, but are delighted to see him. The simile, though not quite appropriate is suggestive, especially for beginners. When they reach that stage they will themselves see its truth. Words fail to express the beatitude of that highest stage. It can be enjoyed, but not described.[75]