Spiritual Experiences - Mention of Spiritual (Batini) Bounties
Mention of Spiritual (Batini) Bounties
Tags: Bounties, Sirat-i Mustaqim, Tasdiq
1. It is said in (31:20) "Do you not see that Allah has subjugated to you all the things of the heavens and the earth and has completed His physical and spiritual bounties on you? And there are such people that dispute about Allah (although they have) no knowledge, and no guidance and no luminous book". There is a need to reflect with utmost humility on this wisdom filled Divine teaching, whether in reality the things of the entire universe are subjugated physically or spiritually? Is God's favour and honour mentioned here in this world or in the hereafter or in both? Is this the mention of the great kingdom of paradise (76:20)?
2. In the above-mentioned verse, the question: "Do you not see?" is asked so that people understand the need and importance of the eye of recognition. As the question of "do you not see?" occurs 31 times in the Qur'an, its purpose is to draw attention towards the inner eye (batin) so that every sensible believer may strive more and more to attain the inner eye and continue to do giryah-u zari and supplication with all the conditions of knowledge and action.
3. The subjugation of the universe is an extremely great bounty therefore it is impossible without merging in God. Merging can be with happiness as well as forcefully. How very important, in relation to knowledge and recognition, were the people in the past who were revived after death during their physical life. The truth is that they would have told you very beneficial things about recognition. Alas, if only you and I could have met those people! If only their original words could have reached us! But why should we be despondent when in Islam it is prohibited to do so. For, in this living and holy religion, not only are there higher hopes for tomorrow (hereafter) but simultaneously the bounties related to knowledge and recognition of paradise and the practical glad tidings of spirituality are present and available in this world today.
4. You may have seen in the above-mentioned verse (31:20) that together with the external bounties, the internal bounties are also complete and ready. However, the question arises as to what these internal bounties are? Are these esoteric bounties of the wise Qur'an itself? Does it mean the esoteric knowledge? Is it esoteric guidance and ta'wil? Is it about spirituality and the given knowledge? Ta'yid (Heavenly help)? Didar? Recognition? Wisdom? Light? Knowledge of certainty? Eye of certainty? Truth of certainty? Merging in Allah? Survival in Allah? Inner eye? All those bounties which are mentioned in surah-yi Rahman? All those bounties which are mentioned in the entire Qur'an? Are all these things not among the internal bounties? If the answer is that indeed the esoteric bounties abound in the Qur'an and Islam, then let us have recourse to the true Guide to guide and help us so that we may be able to do some small service of the Qur'an and Islam.
5. The things of God, may His glory be glorified, are adorned with the highest qualities of intellect and soul, therefore no lifeless road can reach God. In fact, the path of God, i.e., Sirat-i mustaqim is the Guide of the time. It is for the sake of his recognition and obedience, the following sacred heavenly prayer is taught: "Make us walk on the straight path, the way of those on whom you have bestowed (Your) bounties." According to God's unchangeable and inevitable sunnat, the centre of spiritual guidance has always been in the world in the form of revealed light, and whose followers gradually became Hudud-i din, such as from the time of Hazrat-i Adam (May peace be through him) onwards there have been natiqs, asases, Imams, and Hujjats on whom Allah has bestowed very great favours. Thus, from among the people of faith, those who truly obey will also be together with them in spirituality (4:69). Al-Hamdu li'llahi Rabbi'l-`alamin!
6. Oh my `azizan! Remember the very useful point that recognition is an extremely necessary thing because the confirmation (tasdiq) of every bounty is from recognition itself. Otherwise it becomes negation of denial (takzib), as this question is repeated 31 times in surah-yi Rahman (55:1-78): "O jinn and men, which of the bounties of your Lord will you deny?" Denial is takzib and is the antonym of tasdiq and confirmation is only possible by knowledge and recognition. Therefore, in surah-yi Rahman whatever bounties are mentioned, they all demand observation, recognition and confirmation and this is possible to do.
Karachi, 9th July 1997
Wednesday, 3 Rabi` I, 1418 A.H
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