Hekam Ibn Ata-Ellah - Part 2
(30) Did not leave any part of ignorance, he who wanted to do something at a certain time, that God did not manifest at the same time.
Man's whole being, whatever comes to his mind, whatever he does, whatever happens to him, anything he 'invents' or 'discovers', everything around him and the whole universe are part of what God manifested. There is no such thing that is out of manifestation. And what is in manifestation has already been written. Hence, it is lack of knowledge to think that one can defy God or do what God did not intend to happen.
Abu Al-Hassan Al-Noori was asked once what did God want from creatures to be. And he said 'to be what they exactly are'. The questioner said 'Do you mean that He wanted non-believers to be so?' He said 'can they disbelieve against His Will?' (There is a difference between God's Will and God's Consent. Details can be found in Imam Al-Ghazali's Aqeedah: Destiny.) So, to believe or not to believe has already been written. As the prophet said 'The pens have dried [of ink] and the books have been closed'. What is being seen and experienced is the unfolding of what has been written and planned to happen. Yet, it is very important to distinguish between Destiny as God only knows it and man's limited knowledge. It is religiously unacceptable to say 'well, there is nothing I can do about it then if I do not believe.' There are two problems with saying so. First, it would imply that one has a full and clear idea about what has been written and what exact course his earthly life will take. Second, it implies also that one has fully known what are the laws of existence and how they work. Shortage of information seems to be a constant characteristic of man's awareness. To believers, full knowledge is only God's knowledge. As for men: "Nor shall they compass aught of His knowledge except as He willeth." [Quran 2:255].
Perhaps on a related point, I think there is an inaccurate perception that some writers have about Muslims that they are 'Fatalists' as in having resigned and passive attitude about life. Having such an attitude presumes that one actually knows what is it that God had intended and where things are going, and this is against the teaching of Religion that says that no one knows that with absolute certainty. That is why effort is encouraged, to find the Truth and maintain and increase Faith and not to be passive about life. 'Sa'y' or effort is a word mentioned in the Quran as something that needs to be exerted by believers in different aspects of life.
As I understand, man is to believe in destiny yet at the same time he does not know what is in store. So it seems that working, thinking, taking decisions, expanding one's knowledge, respecting laws of existence, trying one's best to succeed are all required from a religious person.
(31) Delaying [good] Deeds to a time when [you think] you will be free, is foolishness.
Time is of essence to a Sufi. Seriousness requires trying one's best in treading the Path. It is not a simple journey with limited resources, especially time. A Sufi cannot afford to make procrastination a habit.
(32) Do not ask Him to move you out of a situation to another one. If He had wanted it He would have placed you in another situation without any need to move you.
Trusting God's wisdom in what is going on in a Sufi's path, is part of the 'manners' a Sufi should maintain.
(33) Whenever the resolve of one treading the Path poses to [let one] ponder what has been revealed, the voices of the Truth would call him: what you seek is ahead! And whenever the appearances of composed things become beautiful [in the eyes of one treading the Path], the true nature [of those things] would call him: We are only for trial; so do not blaspheme [i.e. do not let appearances of things deceive you]
(34) Asking Him is accusing Him [of being unaware of your needs]. Looking for Him is being unaware of [veiled from] Him. Looking for other than Him, is being impolite. Asking other than Him, is being far from Him.
In other words, a Sufi is not supposed to ask Him or other than Him or look for Him or look for other than Him. It is a situation that probably indicates the unmistakable presence of God for a Sufi.
(35) In every breath you take [or every moment] part of your destiny takes place.
(36) Do not wait until all Changes [experienced by the heart: essence] have finished, because that might interrupt your watch [sight] of Him in what [situation] He puts you in.
(37) Do not be surprised, as long as you are in this home [earthly life], when bad things happen. It [this home] is only showing a deserved characteristic, and what it should be described with.
Suffering is one of the characteristics of earthly life. No one can ignore it. Normally, people try to deal with it the best way they can. Sufis, however, have a different way of looking at things including Suffering.
The Sufi master Al-Junaid once said "For thirty years I have not been feeling
bad about anything." On the face of it, it seems that in all that he saw for
thirty years, he hasn't seen anything ugly, offensive, disgusting, distasteful,
repugnant, or unpleasant.
But it doesn't have to mean that he didn't see what normal people consider as
bad. What appears to me is that he simply is stating that, as far as he was
concerned,
feelings were not associated with excitement, regarding whatever he has been seeing (good or bad, but it is bad things that
feelings are more affected by). Sufis know feelings, but feelings do not have
much impact on them. Feelings do come but without any associated excitement or
tension (of joy or sorrow),
and they do not have a place to stay or linger in a heart filled with remembrance of
God, just like light clouds that come in various shapes yet are bound to leave and
move on. So if no excitement is felt, then what is it they have? As I understand
what they have instead is a certain poise, a certain serenity stemming from
trusting God's wisdom, acceptance of existence as it is and certainty that
things are going according to a plan towards preordained ends. It is a state of
mind that some Sufis said they would not trade for worldly pleasures. The Quran
mentions about Saints or 'friends of God' [10:62] "Behold! verily on the
friends of God there is no fear, nor shall they grieve". Similar phrases are
repeated several times in the Quarn. Also even during the events of the
Day of Judgment: [21:103] "The Great Terror will bring them no grief". Hearts
that are filled with remembrance of God are not excited much about a life's
pleasure when they experience it and at the same time do not get excited much
either when bad events happen. Perhaps, a woman with such a heart was Rabi'a Al-Adawiyah
who once was asked whether she hates anyone and she said no, because there was
no room in her heart to waste on anything but God's remembrance.
Sufis appear to be unaffected by events (good or bad) but in a positive and a constructive way. With feelings not affecting one's perception, one probably is able to see far clearer pictures. Hence able to make a better evaluation of a situation and a better judgment. But while not fettered by feelings, Sufis have shown understanding of fine meanings and deep sensitivity and consideration for feelings of individuals (even of animals and trees), sometimes perhaps more than normal people do. And that probably indicates that Sufi detachment is just an aspect of deep awareness of this world that we live in.
Not to be overwhelmed by feelings, seems to be consistent with an overall Sufi character, given how Sufis focus on the transitory nature of earthly life and its experiences.
A side note: I have yet to see this point clearly stated. This is just speculation on my part based on what I think are hints I have seen. Here is my understanding. A pendulum ball is at rest unless something causes it to move. The farther away from the rest position it is pulled the farther away in the opposite direction it would go. I wonder if something similar happens with emotions; could it be that the more excitement at moments of joy means more excitement or tension or panic at moments when there is a problem? Would that mean, the more controlled are emotions at moments of joy translate into more controlled emotions at moments when there is a problem? Can it be said that the precious poise is about Inner Calmness when emotions are at the rest position, and the less movements of emotions regardless of direction, the better?
(38) If you have a need, asking to satisfy it by God (with total dependence on God) gets it answered easily, but depending on yourself to satisfy the need, you will face difficulties. [the translation is of the meaning and not literal here].
(39) A sign of success at the end is to return to God in the beginning.
(40) Whose beginning has shined, his end will shine.
(41) What has been stored in the unseen [unknown] part of the heart, shows in outer appearances.
(42) There is a big difference between someone who infers by Him and someone who infers about Him. Who infers by Him has recognized [and given] the right to its owner, and proved the matter by [recognizing] the existence of the Origin. Inferring about Him means not reaching [seeing] Him, for when did He hide so there is a need to infer about Him? And when was He far so there is a need to look for signs and traces leading to Him?
A view that Sufis keep repeating (at least Ibn-Arabi, Ibn Ata-Ellah and Ibn Ajeeba). Based on personal understanding of that standpoint of Sufis compared to the opinion that gives greater importance to Logic (whether by Non-believers or Believers), here is my summary on the respective views:
To see it or not to see it! That seems to be the focal point for Sufis and Non-believers alike. Sufis insist that there is no way one cannot see it, once certain personal traits are developed and maintained. Non-believers insist on having a 'solid proof' before any commitment can be requested. Sufis say that proofs are man-invented criteria that are being used to judge what man and his criteria are made of, an approach that has an inherent shortcoming that man cannot surmount. They emphasize the importance of calmness and pure perception over analyzing and seeking a precise and clear-cut definition of what can be perceived, a goal that they see as impossible to reach. After all, before there were logical concepts and even before language, there was perception, pristine, unconfined and uncluttered with anything, and there were ideas pure and simple, available to all, unbranded by any cultural marks whatsoever and still not dressed up in clothes made of language and logic (it is logical order, i.e. something has to come before something else at a certain moment of time, and not chronological order that is meant here). Dressing up the idea is absolutely mandatory for any manner of expressing it, yet it cannot be done without the dress covering the idea. We are used to 'the distortion of ideas' introduced through language in our normal expressions. However, Mystical concepts appear to be of a level of profundity that they are very sensitive to such distortions. A Sufi master said once about Sufi concepts 'They can be seen clearly, but once they are written or spoken about, they hide'. Ibn Arabi said 'The truth cannot be expressed by tongue, but can be tasted and seen'. In other words no amount of explaining them will ever unhide them, and the only way to understand them is to 'see them' and realize what they are, which is a point repeatedly emphasized by Sufis. Languages and analytical means, along with other possible manners of expression, are only trying to formulate expressions about perceptions of ideas in a shape communicable with others. The other use of linguistic and logical constructs, which is the use that Sufis seem to be concerned about, is to let such constructs organize and intervene in how knowledge is supposed to be obtained and evaluated. Here is where Sufis see that an overuse of such tools and an unreserved dependence on them, can have a negative effect and confine awareness instead of enhancing it. Sufis say that the more one clings to grammatical and logical constructs the more 'veiled from the Truth' he would be and the further away from 'catching its smell' he is. It is not wrong to use Logic and Grammar, it is acknowledging their limits and being able to see through and beyond them that is urged. There has always existed, and always will exist, an area of knowledge beyond the boundaries of logic and language, as defined and developed, at any certain point of time and space. This fact does not seem to be absent for most people, but while Sufis look like they feel it is quite natural and something not to fear at all, to go (or leap) beyond, non-believers appear to be content with what can be 'verified' given 'measurable information'. Non-believers recognize the limits of information and verification methods, yet they probably see it is prudent not to venture out of certain 'safe' boundaries. Personally, I don't see contradictions here, rather it appears to me that the situation is more of choices and preferences.
As for believers, Sufis see three types of them. Those who believe and do not question and do not argue about beliefs. To this group belongs the majority of Muslims who practice religious duties without being concerned about the deep aspects of religion. This group is perfectly ok according to Sufis. Some non-Sufi scholars, by the way, emphasize the importance of this point and like Sufis they urge staying away from logical arguments, however, they do not accept Sufism. Then there are Sufis who, starting from basic beliefs, have moved into a stage of realizing and seeing what those same beliefs are about. The third group of believers are those who 'feel it' but do not 'see it', and think that logical means represent an acceptable approach to establish Belief on rational grounds. Sufis sympathize with their sincere efforts but do not hide their feelings of pity about that position. Sufis consider believers who have pure beliefs, 'untainted' by logical arguments, at a much better situation. Since, according to them, it is easier for such believers to move to a Sufi way of looking at things than for believers who depend on logical arguments in basing their beliefs. It should be noted that many Sufis know very well what logical arguments are and how to use them, it is just that they do not let them 'intervene' when it comes to 'learning' and 'teaching' deep concepts. The reason, as it appears from Sufi writings, is that what they also have known very well is that those tools will always come short of a full expression of concepts that can only be seen and realized when one sees what is 'outside the domain of expression and any kind of signals cannot catch'. Probably meaning concepts in their pure state. And to them that is (a) possible and (b) it is a very significant step for man's awareness. Again, to me it seems like the differences between the three groups are about choices and preferences.
(43) "Let the man of means spend according to his means": The people who have found God, "and the man whose resources are restricted": The people who are on their way to God [but not there yet].
The quoted phrases are parts of a verse in the Quran [65:7] which in full is "Let the man of means spend according to his means and the man whose resources are restricted let him spend according to what God has given him. God puts no burden on any person beyond what He has given him. After a difficulty, God will soon grant relief."
The verse is in the chapter titled 'The Divorce' and most of its verses are about regulating Divorce matters. However, Ibn Ata-Ellah sees something quite different in this particular verse that the literal meaning of the words in the verse and the context of the chapter do not give any clues about. Sufis have this notion about the Quran that it has an outer meaning and an inner meaning.
Ibn Ata-Ellah appears to be describing the believer who has found God as 'the man of means' while the believer who has not yet realized as 'the man whose resources are restricted'.
Ibn Ajeeba gives a tip to the reader who wants to move from 'the confinement and restriction' of being 'a believer on the way' to becoming a Sufi, he advises to stop reading books on Sufism. He says, as long as one is busy and dependent on other people's treasures he won't find his own treasure. Then he tells a story about a Sufi master who noticed that one of his students has spent a long time without reaching 'Realization' (Fath). One day he saw the student reading Al-Qushairy's book (a well-known early book on Sufism). Recognizing what was hampering the student's progress, the Sufi master told him: "Put the book aside and dig in the land of your self to find the water spring, or leave me."
(44) Those on the way are guided by lights of aiming [toward God], and those who have reached [their destination] have lights of facing. The former group needs light [to find their way] and the latter group the lights are for them [immersed in light]. "Say: God, then leave them to plunge in vain discourse and trifling." [Quran 6:91].
Hekam Ibn Ata-Ellah -- Part 3
(45) Looking (eagerly) for your own shortcomings, is better than looking (eagerly) for what has been veiled from you of the unknown.
(46) The Truth [God] is not veiled from you, it is you who is veiled from looking at Him. For if something veiled Him, it [that something] would have covered what it veiled, and if something was covering Him it would have been confining Him, and what confines something would have supremacy over it, when it is He who has irresistible supremacy, and is (watching) from above over His worshippers.
As the sentence appears to say, there is no way God is veiled from man, it is man who is veiled from looking at God. And it is a veil 'that does not exist with Him' as Ibn Ata-Ellah said earlier. Sufis have a name and a detailed description for the veil and normal men already feel the veil yet, according to Sufi perspective, it seems that that veil is impossible to exist. I am not sure how much I have understood of the Sufi point of view, but here is an attempt at presenting a consistent picture.
Ibn Ata-Ellah said that there are concepts 'out of the domain of expression'. Ibn Arabi said that there are concepts that are realized only 'when Logic is broken'. Sentence 46 is probably a good example of what Sufis say that does not make sense within the domain of normal expression or normal Logical analysis.
Ok, so without analysis or theories, it seems like some kind of a transformation in one's realization takes place. Then, how is one to move from a realization that the veil is quite tangible and 'real' for normal people, to a realization that it is actually not so? Here is the Sufi prescription, which is, as I understand, all about 'consciously' following religious guidelines: First, declaring clear and pure intentions (Neyah). Next, abiding by the guidelines of religion, especially the requirements (Furood). Then decreased dealing with sensuous needs (minimum food, minimum contact with people, etc.) and improving one's general behavior and manner of dealing with events and other people. Then there are prayers and contemplation (Azkar). The hoped for result is for the veil to become sort of thinner and thinner. It is perhaps when the veil becomes very thin that Sufis say specks of light start to appear and disappear. With sustained effort, and only by the Grace of God, one day the veil is no more. This is probably the stage when Sufis say one is immersed in and filled with light (In a prayer, the Prophet asks God for light in the eyes and in the heart and to transform one's whole being into light). Having gone through that experience, man does return to the state of seeing the veil again, but after having realized how 'flimsy' it is. Hence, probably why things that are so 'real and important' for normal people are seen with a sort of a detached attitude by a Sufi. And why things that upset or please normal people do not have the same effect on a Sufi, even though he understands how normal people feel. However, I should mention, that it does not appear to me that Sufis take life less seriously after realization. It is just that seriousness is no longer associated with obsession, stress or being overwhelmed with feelings. They carry on with the same religious duties and social commitments. It is the depth and scope of awareness that has changed, about the same existence.
Ibn Ajeeba says that being veiled from looking at Him, happens when a person is convinced that he has a separate identity (or maybe a strong sense of individuality) and is attached to sensuous matters. It is an 'illusion' to think that one is separate from everything else, and that illusion appears to be fed by one's attachment to sensuous matters. In other words, less attachment to material aspects is the key to realize that one's individuality is not separate or 'other than' the fabric making up creation (According to Sufis, God is not synonymous to that fabric or in it and at the same time the fabric does not have its own existence or a 'real' existence). It seems that what is also implied here is that to have a purely objective perspective of existence is not possible. No room for subjectivity either since 'losing a sense of being other than' existence seems to dissolve it. If no objectivity or subjectivity and hence probably no critical thinking of any sort exists at that stage then what does remain? As I understand, pure perception of the veil and beyond. A perception that enables to see things as they are and what it is when they are 'things' and when they are not. I would like to mention here that, I think the percentage of Muslims who are aware that such Sufi concepts exist is very small, so I wouldn't be surprised if some Muslims are hearing them for the first time just as some non-Muslims might be. Another point probably worth mentioning, is that when they say statements such as in the Hekam, I don't get the feeling that Sufis 'lose touch' with the world as normal people know it. As far as I can tell they appear to be moving seamlessly between 'normal' expressions and 'Sufi' expressions. I think this is especially noticeable in the style of major Sufi writers like Ibn-Arabi. And that probably can be explained if an assumption is accepted that it is a much wider perspective that they just seem to be interested in (and have no doubt it is possible to be realized) which includes the perspective of the world as we know it, as a subset.
(47) Detach yourself from human characteristics that contradict your worship [of God], so you would be responsive to the call of the Truth [God] and close to His Presence.
Ibn Ajeeba says that two physical characteristics that man shares with animals are craving for food and sex. Fulfilling desires (especially excessively) vs. curbing these cravings can mean the difference between thickening the veil and making it thinner. Ibn Arabi said that 'too much eating [even] from Halal [permissible food] extinguishes the inner sight of many men.'
It should be mentioned that Islam does not encourage Celibacy or Fasting for life, it is moderation and more importantly to have control over cravings that is urged.
Psychological characteristics are of two kinds: evil and angelic, or probably more abstractly, negative and positive characteristics. Again negative ones thicken the veil while positive ones make it thinner.
Negative qualities include pride, envy, hatred, anger, hot-temper, arrogance, impatience, impertinence, lying, cruelty (towards people and animals), spending resources (money, water, etc.) unwisely, seeking prominence and praise, paying attention to rich and important people while ignoring poor people, fear for livelihood, greed, niggardliness, hypocrisy, conceitedness. The list goes on, and Sufis have detailed descriptions on how to prevent such traits from developing in one's personality and how to cure them if a person has some of them.
By curbing physical cravings one would be heading toward qualities of the highly spiritual (non-humans, probably angels) that include renouncing worldly pleasures, piety, contentment, chastity, not feeling in need for anyone but God and to like God's company (through prayers and contemplation) more than company of creatures. Ibn Arabi says that "who does not have [or is not aware of] spiritual qualities has not yet moved from the levels of animals."
And by avoiding negative psychological qualities a person would be heading towards adopting angelic qualities like humility, having a clean heart, gentleness, patience, tranquility in movement, serenity and peace of mind, composure, treating others with ease and softness, preferring obscurity, being content with knowledge of God, compassion, mercy, thinking well of poor people and the whole public, generosity, sincerity, truthfulness, 'watching', 'seeing' and 'knowing'. The last three are most likely to be qualities of advanced Sufis.
To put it bluntly and in a straightforward manner, as Sufis tend to do in guidelines (such as the Hekam) written for Sufi students, man shares characteristics with animals and with angels, and there are positive and negative qualities. And man has the option of what qualities to adopt and develop ("And shown him the two highways" [Quran 90:10]). Selecting to be as less like animals as possible and as much like angels as possible seems to be a very important decision for someone serious about treading the Path of Light. Al-Ghazali said in Al-Ihia that a Sufi's goal is to behave like Angels. Ibn Ata-Ellah said in another book (I think it is Al-Qasd Al-Mujarrad) that Angels are closer to God (closeness in a spiritual sense) for good reasons, because they have angelic qualities. And by trying to be like Angels, it appears that one gets closer to God. By the way, it is notable that Angels do not eat or reproduce, so it seems that curbing sex and food cravings is in line with trying to behave like angels as much as possible for a human.
For most people, many of the positive qualities mentioned above are indeed good to have and many of the negative qualities are good not to have. For Sufis, however, it is not an option to avoid negative qualities and to develop and improve positive ones. They are seeking the finest and the highest stage of knowledge man can reach, which is knowledge of God, and that is a matter of serious effort in which, as it appears, one's conduct and character have a crucial role in determining how far one can get.
(48) The root of every sin, heedlessness and craving is to be pleased with yourself, and the root of every compliance, alertness and virtuousness is not to be pleased with yourself. And to accompany a person who does not know and is not pleased with himself is better than accompanying a person who has [some] knowledge and is pleased with himself. What [good is] knowledge for a 'knowledgeable' person who is pleased with himself?, and what [harm is] lack of knowledge for a person without knowledge who is not pleased with himself?
It appears that a Sufi should never claim that he has known enough and he is satisfied with himself. To be content with whatever one has achieved (on the spiritual path) and be pleased with oneself can make one heedless of unknown elements that can hamper further progress. To stay vigilant and alert and never to be satisfied with the level of personal advancement on the path is very important.
It seems that in a different field but probably with a similar attitude, modern scientists too do not stop at a certain level of knowledge. Scientists always assume there are new pieces of information waiting to be discovered and understood. I guess the main difference between the two is that Sufis have no doubts about final answers, they just have to be careful treading the path towards a 'known conclusion'.
(49) The Ray of Inner Sight shows you His closeness to you. The Eye of Inner Sight shows you your non-existence because of His existence. The Truth of Inner Sight shows you His existence and not your non-existence or existence. God was and nothing was with Him, and He is now as He was.
I am not sure I have an adequate understanding. Anyway, here is an attempt to present what I think is meant.
Ibn Ata-Ellah appears to be talking about believers who have reached a very advanced level. The first category is those who sense God's extreme closeness to them. Next comes the first stage of 'seeing' God where one's existence is missed since there is no way any "thing" stays in sight when God is seen as Ibn Ajeeba says. It appears that at this stage, somehow, one is aware of his own non-existence. Probably to bring the picture as close as possible to normal experiences, Sufi master Abu Al-Abbas Al-Mursi likened that experience to someone in total darkness, where he is unable to see anything including himself, yet aware of himself. In a similar way a mystic at that stage is filled with and immersed in light, so much so that it seems that one is unable to distinguish his being from immersing light, yet aware of himself. There is a prayer where the Prophet asks God to fill him with light and make him into light. I am not sure how related it is to this situation. Anyhow, the further and the highest stage seems to be when one's existence is no longer missed.
Ibn Ajeeba quotes Ibn Arabi (probably with regard to the same three stages but from a view to creaturedom) when he said: Who witnessed creatures having no actions [of their own], has won. Who witnessed them having no life [of their own], has transcended. And who witnessed them as total nothingness or exactly as void, has reached.
Normally, people see creation but do not see God, while Sufis at the highest level say they do not see creation (including themselves) when they see God (Perhaps the word 'see' does not give the appropriate meaning here). Interestingly, this is one of the points Sufis bring forward to say that what some people call pantheism, is meaningless to Sufis as Ibn Ajeeba indicated more than once. Since 'God was and nothing was with Him, and He is now as He was.' God exists and nothing exists beside Him. God is not 'everything' or 'in anything' because whatever a 'thing' is, it is part of the 'veil that does not exist with Him'. As has been discussed earlier, the veil is an 'illusion' that seems so 'real'. It neither has an existence of its own and it is not synonymous with God. This is basically what Sufis mean by Oneness of Being, as I understand.
What Sufis like Ibn Arabi and others preached was the concept of Oneness of Being, which they say, is consistent with the Quran and Sunnah, unlike Pantheism. Sufis seem to be amazed about what they describe as false perceptions some non-Sufis have about Sufism, perhaps having established their knowledge on Sufism through reading Sufi texts alone, which is a severe shortcoming according to several Sufi masters. In this regard, I am not sure how relevant is an analogy of how far one can get in Marine Biology depending on books alone, without having access to the sea, wearing diving gear, and experiencing firsthand what it is like underneath the surface. The impression I get is that Sufis feel that they were being judged by people who did not try to understand what they were saying from a Sufi/Mystical perspective.
It is reported that several times when non-Sufi scholars sat with Sufi scholars, non-Sufis changed their minds about them. Examples are many, including Ibn Ata-Ellah himself who was critical of Sufism until he sat with Sufi master Abu Al-Abbas Al-Mursi.
Coming back to the veil, Sufis strictly respect the rules within the veil (including religious guidelines and social regulations) even though they are certain the veil does not exist. That respect stems from acknowledging God's wisdom on why it all appears as it does: "Not without purpose did We create heaven and earth and all between!" [Quran 38:37]. "Behold! In the creation of the heavens and the earth, and the alternation of Night and Day there are indeed Signs for men of understanding. Men who celebrate the praise of God, standing, sitting, and lying down on their sides, and contemplate (the wonders of) creation in the heavens and the earth, (with the thought): 'Our Lord! not for naught hast Thou created (all) this! Glory to Thee!'". [Quran 3:190-191]. Yet, coupled with this belief is also: "There is no god but He. Everything (that exists) will perish except His own Face" [Quran 28:88]. Yusuf Ali's comment on the verse: "The only Eternal Reality is God ... The whole phenomenal world is subject to flux and change and will pass away, but He will endure forever". However, Al-Ghazali says that the word 'Halik' in this verse does not stand for 'will perish' as Yusuf Ali said (following conventional exposition), but 'perished or non-existing, right now'. Linguistically, by the way, both meanings are possible. (more on Al-Ghazali's view in the article on Oneness of Being.)
Having to deal with the two perspectives at the same time (a situation of a non-existing and real world as Sufis assert) seems to be what Sufis find difficult to explain to a non-Sufi audience (whether nonbelievers or believers who rely on logical arguments). An audience that insists on seeing things according to logical criteria, criteria that Sufis note, when adopted and maintained by someone who is unable to see the Sufi point of view to begin with, is not expected to lead to an appropriate understanding of the Sufi view. Man's level of awareness plays a fundamental role in drawing thought structures, and one can only draw structures about what one is familiar with. To Sufis, the limits of logical criteria are glaringly obvious hence they cannot be satisfactorily used to present the meanings they want to convey. Meanings that are 'seen' once one stops arguing about them and try to silently perceive them instead (provided other conditions Sufis outline are present too as explained above). To stop discussions and analysis however, seems to be unacceptable or maybe even unthinkable to many non-Sufis.
