Hekam Ibn Ata-Ellah - Parts 7, 8 & 9

Hekam Ibn Ata-Ellah - Parts 7, 8 & 9: from 72 to 88.

Imam Al-Ghazali

About Imam Al-Ghazali.

Hekam Ibn Ata-Ellah - Parts 4, 5 & 6

Hekam Ibn Ata-Ellah - Parts 4, 5 & 6: from 50 to 71.

 

Hekam Ibn Ata-Ellah - Parts 2 and 3

Hekam Ibn Ata-Ellah - Parts 2 and 3: from 30 to 49

Ibn Arabi on Religions and the Truth

 

There are some contemporary as well as traditional (Islamic and otherwise) writings that appear to say or at least imply that Ibn Arabi believed that (a) "whatever of traditional convictions one looks at closely, it will be found that there is 'pointing to'/'talking about' the same ultimate Truth." Hence, a presumed conclusion, as it appears, in such writings: (b) "Ibn Arabi didn't have any negative notes with regards to any such convictions."

However, within the limits of what I understand, and as it will be explained below, while there are texts about point (a), there are texts in Ibn Arabi's writings that are not consistent with point (b). Once that is realized, the next point is: To consider a consistent explanation of his writings.

In this article, some excerpts, that I think are related to point (a), will be presented and discussed.

 

Fusus, the 10th gem:

"In general, every person has to have a conviction in his God, he refers to Him through that conviction and seeks Him through it. So, if The Truth [God] appeared to him through [according to] that conviction, he accepts that appearance, but if [the same Truth] appeared according to another [conviction], he rejects it and would seek refuge [God's refuge as he knows Him] and would misbehave towards the appearance he doesn't recognize. Although, he thinks that he has behaved correctly. /p>

So, a believer only holds a belief in God, that is in accordance to what is instilled in his inside. So, in convictions, God is according to what is inside, hence holders of convictions did not see but their souls and what they instilled in them. [An argument that probably sounds similar to some non-religious views on religious beliefs. But Ibn-Arabi does not stop there, he continues beyond it. As I understand, to Ibn-Arabi that piece of information is not a conclusion, rather it is just an introduction to further presentation of his view].

Note that peoples' levels in knowledge of God, are the same levels of seeing [God] in the hereafter. And I have informed you the reason that necessitates this.

[Here comes the main point] So be careful not to confine yourself with any particular conviction and disbelieve in every thing else. You will miss many good things. Rather, you will miss the knowledge of what the matter is, as it really is. So, be in yourself like a Substance [Greek term for primordial unchanging essence, regardless of the transformation, in form, it goes through. It cannot be conceived to be separate from a form. The Arabic word is 'Ha-yola'] encompassing [or able to portray] all the Forms [Greek term] of convictions. Because God is much greater and all surrounding, than to be confined by any certain conviction. Since He says [in the Quran, 2-115] "whithersoever ye turn, there is Allah's countenance." and he did not mention any certain direction. Rather mentioned that there will be "Allah's countenance" (Yusuf Ali translated 'countenance' or 'face' as 'The Presence'), and the face of something is its reality [equating face of something with its essence or reality is common in Sufi writings]. With that, He alerted the hearts of the knowledgeable people, so they are not busied by the matters of worldly life from bringing to attention such a subject."

[My understanding of Ibn Arabi's opinion: Different convictions regarding God are not an indication of contradictions, rather they are "Because God is much greater and all surrounding, than to be confined by any certain conviction".]

 

Al-Futuhat Al-Makkiah, the end of chapter 85:

"The men who acknowledged the conviction of everyone with conviction, for what he reached at and knew and established, [such men] will on the day of visit [A day every week assigned to seeing God in paradise] see God with the eyes of every conviction. So the one who wants good advice for himself, should search in his world for all the sayings in this regard. And should know wherefrom, every sayer has established his saying. If that saying was established to him [the researcher] according to the intrinsic manner [of that saying] in which it was considered correct to him, then he described that conviction accordingly, and did not deny or reject [sounds probably somewhat similar to a certain modern approach for comparative studies of philosophies and religions], he will gain the fruit of that in the day of the visit. No matter what that conviction was. This is the all-surrounding divine knowledge.

The foundation of the correctness of what we have mentioned, is that every one seeking God, is under the rule of one of the names of God. And that name is what appears to him. And that [name] is what is given by that conviction, when the name appears, in a manner that the holder of belief does not sense [certain of his belief and what it is about but not exactly aware of how his belief is established?]. And all the names of God are correctly related to the Truth. Hence, seeing [the Truth] in each conviction, even if different, is correct and nothing is wrong with it. This is what is given by the most complete Revealing [Sight/Vision, the Arabic word is Kashf].

No investigation of a seeker has ever been out of [towards] God. And it cannot be out. But people are prevented from [fully seeing] the Truth by the Truth, because of the most clear display of Truth [it is more obvious than any 'thing'. This phrase has an explanation elsewhere.] So this group [the knowledgeable people] that has this degree of knowledge of God, [has] a place in the day of visit away [from others]. When all are returning back from the visit, each holder of [particular] conviction, thinks [a person of that special group] to be one of his own group, because he sees the picture of his [a person of that group] conviction in that day as his own picture. So, he [such a person of that group] is loveable by all other groups. And so he must have been during his life time.

What we have said here, is only known to the most advanced of the people exposed to revealing and existence. On the other hand the people who depend on mental reasoning would not even catch its smell. So, pay attention to what we have mentioned and work accordingly. In this way you will give Divinity its due, and be one who was fair to his God in knowing Him. Because God is so above attempts to confine under any particular restriction or picture. And from here is known the general happiness for all creatures of God and the wideness of His Mercy, that [Quran, 7,156] 'extendeth to all things'."

 

Comments:

 

* While Ibn-Arabi seems to be confirming the non-exclusivity of religious points of view about the Truth, to my knowledge most Islamic scholars do not agree with his opinion. 

Indeed it would sound very unusual for a religious scholar to encourage his students to study another conviction so thoroughly until one is able to see 'The Truth' through the eyes of someone with that conviction. And Ibn Arabi is not encouraging to study just one or two other convictions, as an example or just to get the idea, rather he seemed to have been serious about studying 'every conviction' one may come across.

However, Ibn Arabi in his final words of advice to his son, said that 'this way' (Sufism) is based on the Quran and the Sunnah and he advised his son to strictly follow the Sharia (religious guidelines) and uphold its rules. The rest of the advice as well as his recommendations for the Mureed (aspirant Sufi student), mentioned in his article 'What a Mureed has to be aware of', show Ibn Arabi's seriousness about following Islamic guidelines. And those were just two examples of his view. Given this information, it appears that as Ibn Arabi was writing the excerpts translated above, he was strictly abiding by accepted Islamic religious guidelines. Assuming consistency in Ibn Arabi's writings, is it possible then to explain the excerpts in a manner that is in agreement with the Quran and Sunnah? I do not have enough background to be sure about a clear answer. 

Anyway, here are some personal notes on this issue.

 

* When a religious scholar studies another conviction, in many cases the reason would be to find out what is wrong with 'that other conviction'. Ibn Arabi noted once (I don't recall where exactly at the moment) that 'it is the habit of [most] people of religions to criticize each other'. In what seems to be a clear contrast, Ibn-Arabi encourages studying other convictions to find out how they are approaching 'the same universal Truth'. Since, as he said, 'No investigation of a seeker has ever been out of [the direction towards] God'. As far as I understand his view, what he meant was that the structure of existence being the same for all beings, the spiritual aspect is but part of that structure, so even with different manners of approaching the spiritual aspect, views cannot be about anything other than the same aspect. However, while he did not seem to have been objecting the existence of various approaches, I think it is probably incorrect to translate his stance as meaning that he did not have any problem accepting those approaches as they were, as I feel some non-Sufi scholars criticizing Ibn Arabi understood. Since Ibn Arabi had notes, positive and negative ( and these were sometimes mild and sometimes strong) regarding a wide range of sects and religions. His notes were mostly about Islamic sects, Judaism, Christianity (those three are expected) but interestingly (given that his travels were confined to the western parts of the Islamic world), I also recall he had few notes on Hinduism too. Not even his fellow Sufis were spared. For instance, I recall several places where he expressed disagreement with Al-Ghazali and Abu-Talib Al-Makki (An early Sufi, the author of Qoot Al-Quloob or 'Food for the Hearts'). In short, what appears to me about Ibn Arabi's method is that: Acceptance of the fact that other approaches exist, as they are, and being open-minded about them and able to study them in a thorough manner, does not mean that one doesn't have an opinion about them.

In modern scientific methods there is an interesting approach of total separation between perceiving/understanding a system of thought and expressing one's opinion about it. I noticed the existence of this systematic approach in writings of earlier Arab thinkers like Ibn Arabi and Al-Ghazali. For instance, note Al-Ghazali's book the Maqasid then the Tahafut. The first was pure presentation of some Greek philosophical concepts and the second was about his opinion on Greek philosophy. The first was so clear and unbiased, that some proponents of Greek philosophy thought the book was a sign that a new Ibn Sina is emerging. But Al-Ghazali disappointed many of them when he wrote the Tahafut. Ibn Rushd in particular expressed his strong disagreement in his book 'Tahafut Al-Tahafut'. Anyway, the point I want to emphasize is that not to clearly separate the two stages (perception and opinion), appears to have been and probably still is, a major source of misunderstanding.

Ibn Arabi might have appeared to be calling for understanding different convictions, but his basic set of beliefs, as listed in his Aqeedah (elements of faith) in the beginning of the Al-Futuhat appear to indicate that his beliefs were not different from Ahl Al-Sunnah (Sunnis) as Al-Sha'rani said (Al-Yawaqeet Wa Al-Jawahir).

 

* Sufi Scholars who believe that Ibn Arabi's writings were in line with the Quran and Sunnah, say that the huge misunderstanding of his writings by many non-Sufi scholars were due to (a) misinterpretation of his words when taken literally, (b) ignoring the fact that Sufis share the same Islamic beliefs with every Muslim and ignoring their careful and strict abidance by religious guidelines and (c) not taking into consideration the Sufi approach of looking at things, an approach that they believe, is based on and totally consistent with the original sources of Islam, the Quran and the Sunnah, and not borrowed from outside.

 

There were Sufis who had harsh words for some non-Sufi scholars in response, as it appears, to accusations of those non-Sufi scholars that Sufis have deviated from original tenets of Islam, but that was not the common case. There were much milder and actually quite favorable opinions about non-Sufi scholars by Sufis like Al-Nabulsi, Zarroq, and Ibn Arabi himself. Zarroq said in the Principles, that non-Sufi scholars cannot be faulted for their criticism of Sufis [because ultimately both parties are in the same group], and that they are to be encouraged to understand what Sufis mean. Ibn Arabi, talking about non-Sufi scholars, in the opening chapter of the Futuhat said: "A person who has known [what is beyond appearances, etc., i.e. a Sufi], understands why some people deny Sufi knowledge, but there is no way to consider those deniers our enemy. The story of Moses and Al-Khidr tells us that there is room for both attitudes. Both are correct." The story and its mystical implications received quite an attention in Sufi literature. Moses represented the exoteric part of Divine Revelation, while Al-Khidr was a representative of the Divine esoteric teachings. And Ibn Arabi appears to be of the opinion, that even when at the surface there seems to be disagreements, eventually a reconciliation is possible between the two aspects. (Details on the story of Moses and Al-Khidr can be found in any Tafseer of Quran on Surat Al-Kahf [18:60-82]).

 

* Similarities between convictions do exist and while some researchers try to find evidence of copying or borrowing of concepts from across religious boundaries, I feel that a more plausible view is also possible, based on (a) that the spiritual aspect is the same for all human beings regardless of how they select to approach it or express themselves about it, (b) according to the Quran, the ultimate Source of religious teachings and the essence of heavenly Messages to all nations were the same, even if the rites differed ("For We assuredly sent amongst every People a messenger, (with the command), 'Serve God and eschew Evil'" [Quran 16:36] and "To each nation have We given rites which they are to perform" [Quran 22:67]). Hence, it is natural for similarities to exist. However, even with similarities regarding goals and referred concepts, religions are not exactly the same. Each religion seems to provide a whole and a consistent approach starting from the basic steps heading towards the Divine. That setup includes the mystical part of religion as an integral part that, in my view, cannot be separated from the rest of a religion and be considered a self-sustained philosophy, and at the same time expect to have a complete picture of the path that the religion represents. And that's why, I think, Sufis insist that Sufism cannot stand without following basic Shariah guidelines. Another point, I think that picking a set of concepts from different Paths might not give a consistent view of a Path to the Divine either. I think that understanding and appreciating other Paths, in their entireties, is consistent with following a specific, complete and a consistent Path. And that seems to be different from adopting concepts from other Paths (which is probably what some non-Sufi scholars understood when they criticized Sufis talking about concepts from other religions). A common Sufi saying goes: 'Who looks [or wanders] around does not reach [the destination]'. In other words, a common Sufi stance appears to be that picking a Path (starting from basic guidelines of a Sect within religion, and then stepping into a Tariqah or a Sufis sect), sticking with it, and concentrating on its teachings is more likely to help reaching the desired destination. And that does not appear to contradict in any way a deep understanding of other choices and preferences. What I feel is that the picture that Sufi scholars might be 'adopting concepts from outside' or neglecting basic Islamic guidelines, might not be a correct picture.

 

* As far as I can tell, it seems that Sufis saw and understood other religions in their entireties, without leaving their own, and only after having known very well the Path to the Divine that their religion represents. Based on their understanding of their own religion, Sufis were able to relate to other paths of religions and easily saw how others were approaching deep and intricate spiritual concepts. If that perception is correct then it seems that Sufis' study of other religions taking a relatively open-minded and deeper approach was probably seen incorrectly, by some non-Mystic scholars, as a behavior coming from a less devout Muslim, even when a Sufi (in this case Ibn Arabi) is stating that he is not different from any devout Muslim when it comes to adherence to the tenets of Islam and practicing religious duties.

 

* Sufis have no doubts about the need to see through and beyond appearances. However, this is where they often seem to be talking about appearances (including various religious guidelines) in a tone not fully understood by someone not familiar with their approach. Yet, (and this point is emphasized just as strongly by Sufis) Sufis also have no doubts about recognizing and strictly respecting the rules and the guidelines of the community they live in and the world in general seen with normal perception. In other words, speaking about deeper aspects does not mean being inconsistent or losing touch with the normal way of looking at things, including the guidelines of one's religion, which is the reason, as it appears, behind many Sufis' respect for non-Sufi religious scholars.

 

 

Ibn Arabi on Logical Arguments

 

In the first chapter of his book Al-Futuhat Al-Makkiyah, Ibn-Arabi divides believers into four groups. The first is that of 'common people'. The basic conviction of common people is based on purely taking elements of faith as they are without any arguments. The next group is the people of purely logical thinking, their faith is based on logical proofs. The third group are the people whose conviction is partially based on logical proofs and partially on pristine revealing of truth. The last and most high group, are the crème de la crème (the 'selected people' as he puts it) according to Ibn-Arabi. The author, intentionally did not clarify details of their conviction in any particular place. Rather he said that he had spread elements of their conviction throughout the chapters of the book. He approves the first, the third and the fourth groups. The second, he hardly stops criticizing whenever it is mentioned.

 

Notes On Translating Sufi Texts

 

There are few points that I think worth mentioning regarding translating Sufi texts.

Heaven's Guidance

 

Contents:
- Experiences beyond the normal and the need for Heavenly Guidance
- The Source of Heavenly Messages, Who is God?
- Accepting or Rejecting Heavenly Messages
- Prophets and Messengers Did not force "Faith" on anyone
- Force in incompatible with the true essence of Faith

- Signs for the Believers

 

Experiences beyond the normal and the need for Heavenly Guidance

 

Throughout the history of man until this age, people have been reporting various experiences beyond the normal. What is it that distinguishes a true Religious experience?

It appears that experiences beyond the normal are not all the same. In Islam and in Sufi literature in particular, a great attention is paid to how to know what is right from false regarding spiritual matters. It seems that starting to sense aspects beyond the normal is not the final goal or an important achievement in itself. Rather it is just the start of exploring a new level of experiences and arguments.

As I understand, according to several religions, at that level, there can be negative aspects to beware of. There are false delusions and there are concrete visions. Sufis for instance distinguish between stable experiences and wavering experiences, ones that have a whole wide range of positive effects in one's life and beyond, and others that can be harmful.

According to Sufis, the only way to be on the right track is through following the guidance of the Quran, the Heavenly Message, and the teachings of Prophet Muhammad, the Messenger of God. Because they represent the thread coming from heaven to help mankind, in an area a human being has no way to find out about, by himself without that special help.

The importance of such guidance is emphasized frequently. The prophet once said: I am leaving you on a clear path, easily recognizable day or night. Follow my Sunnah and the Sunnah of the righteous (or knowledgeable /wise/"guided") followers (of the Prophet). Another Hadith says: There is nothing that brings you closer to God that I did not tell you about, and there nothing that gets you away from God that I did not warn you about. Sufi shiekh Al-Junaid said: Our knowledge (Sufism) is based upon, and supported by the Book of God and the Sunnah. Abu Yazeed Al-Bastami said: If you saw someone flying or walking on water, unless that person is following the Book of God and the Sunnah, stay away from him. Yet another Sufi said: Thoughts might occur to me, but unless they are in agreement with the Book of God and the Sunnah I disregard them.

It is not rushing to know and understand deeper aspects of existence that is the first priority, it is how any knowledge relates to being on the right path and in accordance to God's will and his messenger's guidance that is important, regardless of how much one might know or experience. It is fixing one's sight on the path and not to be distracted that is needed. The path is full of distractions and pitfalls, but the goal remains simple and clear: to reach the ultimate shore of safety which is Knowing God. And to avoid distractions and pitfalls, Heaven's Guidance is needed.

As I have understood from Sufi texts, an attempt starting from the ground of normal human experience (including logical arguments based on selected assumptions), without seeking help from above cannot lead too far. In an extreme case, the Quran says [40:36-37]: "Pharaoh said: 'O Haman! build me a lofty palace, that I may attain the ways and means. The way and means of (reaching) the heavens, and that I may mount up to the God of Moses: but as far as I am concerned, I think (Moses) is a liar!'. Thus was made alluring, in Pharaoh's eyes, the evil of his deeds, and he was hindered from the Path; and the plot of Pharaoh led to nothing but perdition (for him)."

Approaching finer realization about existence through means starting from man's end only, or trying to force one's way to find it, will prove futile. Thinking that one can know much about existence without having to know the Creator, will not take one too far.

It looks like treading the path needs to be associated with certain basic beliefs (realizable assertions rather than testable assumptions), certain manners, a certain attitude, genuine sincerity and purity of heart. One of the most important manners is humility that stems from acknowledgement of one's limits; from acceptance of the natural human weakness of constant imperfect knowledge. Acceptance that one can never take into account every single detail that might affect his decisions and his total wellbeing (physical and beyond), hence the need for some guidance. And what better guidance to seek than that of the Creator of all things.

In every single prayer throughout the day, a Muslim recites several times the verses: "Show us the straight way, the way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray".

A point, regarding the Quran (a better elaboration later), is that Revealed texts are very unusually worded phrases that are unlike human phrases. According to religious scholars, Texts of Holy Books have outward and inner meanings, multiple meanings, ageless meanings as well as age-bound meanings that people of a certain age and place would see in light of what they can relate to. In other words, the Holy Text can be studied literally, but there could be aspects, once taken into account, far more than what immediately appears or literally interpreted might be realized. However to determine such fine meanings is not for everyone. The Quran says (3:7-8):

"He it is Who has sent down to thee the Book; In it are verses basic or fundamental (of established meanings); they are the foundation of the Book; others are not of well-established meaning. But those in whose hearts is perversity follow the part thereof that is not of well-established meaning. Seeking discord, and searching for its hidden meanings, but no one knows its true meanings except Allah, and those who are firmly grounded in knowledge say: 'We believe in the Book; the whole of it is from our Lord:' and none will grasp the Message except men of understanding."

 

The Source of Heavenly Messages, Who is God?

There are certain qualities that are very basic, like that God is the Creator of all things, there cannot be more than one, anything else is part of creation, and no created being can have that quality. To assert that one submits only to God who has that quality, solves the problem of the source. In Islam and in the Quran, that quality is clearly emphasized over and over. The source is unmistakable.

Followers of Messages sent to mankind from God, continue to exist for long periods of time regardless of what odds facing them, and the Message actually is one and from the same unique source throughout the history of man.

 (3:3) "It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it".

About Prophet Muhammad (PBUH) and other Prophets: (35:24) "Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them."

(16:36) "For We assuredly sent amongst every People a messenger, (with the command), 'Serve God and eschew Evil'".

(22:67) "To each nation have We given rites which they are to perform".

There are similarities in core concepts in different religions, and the source of the similarity is that the source is the same. In certain concepts there are clear inter-religion corroboration. Yet, there are also differences in rites for each religion.

(5:48) "If God had so willed, He would have made you a single People, but (His plan is) to test you in what He hath given you."

Differences between people should be a reason to understand and know each other:

(49:13) "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other."

 

Accepting or Rejecting Heavenly Messages - Nothing new about either

(35:25) "And if they reject thee, so did their predecessors, to whom came their messengers with Clear Signs, Scriptures and the Book of Enlightenment."

(18:29) "Say: (It is) the truth from the Lord of you (all). Then whosoever wills, let him believe, and whosoever wills, let him disbelieve"

 

Prophets and Messengers Did not force "Faith" on anyone

(16:35) "Are the Messengers charged with anything except plain conveyance (of the message)?"

(24:54) "Say: 'Obey God, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message)."

(42:48) "If then they turn away, We have not sent thee as a guard over them. Thy duty is but to convey (The Message)."

Yusuf Ali's comment: "If the warning [to repent and do good] is not heeded or is rejected, the man of God is not responsible for bringing about the Penalty or for forcing people to come to the right Path. He is not a guard set over them to free them from the need of exercising their limited free-will."

 

Force in incompatible with the true essence of Faith

"Let there be no compulsion in religion: Truth stands out clear from Error" (2:256)

The translation above appears to be following the understanding of some scholars who understood that "لا" here makes the sentence a Divine Command saying "Do not force anyone in matters of religion". But, Al-Bouti (in his book يغالطونك إذ يقولون which is about common misunderstood points about Islam) mentioned another understanding by other scholars who say that "لا" in the verse actually makes the sentence an informative statement saying: It is not possible for religion to be forcefully accepted. Since it is about Faith and an inner Conviction that no one can force on any one or for anyone to feel he or she can be, sort of, fed forcefully. Linguistically, both meanings are possible.

Yusuf Ali's comment on verse (2:256): "Compulsion is incompatible with religion; because (1) religion depends upon faith and will, and these would be meaningless if induced by force; (2) Truth and Error have been so clearly shown up by the mercy of God that there should be no doubt in the minds of any persons of good-will as to the fundamentals of faith"

(10:99) "If it had been the Lord's Will, they would all have believed- all who are on earth! wilt thou then compel mankind, against their will, to believe?"

Yusuf Ali's comment: "If it had been God's Plan or Will not to grant the limited Free-will that He has granted to man, His omnipotence could have made all mankind alike: all would then have had Faith, but that Faith would have reflected no merits on them. In the actual world as it is, man has been endowed with various faculties and capacities, so that he should strive and explore, and bring himself into harmony with God's Will. Hence Faith becomes a moral achievement, and to resist Faith becomes a sin. As a complementary proposition, men of Faith must not be impatient or angry if the have to contend against Unfaith, and most important of all, they must guard against the temptation of forcing Faith, i.e., imposing it on others by physical compulsion, or any other forms of compulsion such as social pressure, or inducements held out by wealth or position, or other adventitious advantages, Forced faith is no faith. They should strive spiritually and let God's Plan work as He wills."

 

Signs for the Believers

In many places in the Quran, it is mentioned that the Signs are for those who believe. Because they can feel and sense spiritual matters, as for those who do not, one can only point to the direction of faith and try to help them as much as possible, but cannot make them feel or sense. They have to have the will to find what realizing that feeling is all about:

(2:118) "We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts)."

(30:53) "You can make none hear except those who believe in Our revelations"

(50:45) "We know best what they say; and thou art not one to overawe them by force. So admonish with the Quran such as fear My Warning".

Yusuf Ali's comment on (50:45): People may throw all sorts of doubts about the Judgment and the Hereafter. The Prophet's task is not to force them to accept anything. His task is to deliver the Message of the Quran, and admonish those who are spiritually fit and ready to receive admonition and to prepare themselves for the new and higher life destined for man.

"Those who believe not in the Signs of God, God will not guide them" Quran (16:104).

"Those who believe, and work righteousness, their Lord will guide them because of their Faith." (10:9).

Believing is the start, one needs to believe first then strive so that the doors are opened and the truth is realized:

"And those who strive in Our (Cause)- We will certainly guide them to Our Paths" Quran (29:69)

Yusuf Ali's comment on the verse: "Strive in Our Cause. All that man can do is to strive in God's Cause. As soon as he strives with might and main, with constancy and determination, the Light and Mercy of God come to meet him. They cure his defects and shortcomings. They provide him with the means by which he can raise himself above himself. They point out the Way, and all the Paths leading up to it."

"But those who receive guidance, He increases the (light of) Guidance, and bestows on them their Piety and Restraint (From evil)" (47:17)

Yusuf Ali's comment on the verse: "Spiritual advancement is progressive: each step makes the next ones easier and more complete."

 

*

The Holy Book is an extraordinary source of guidance for a believer who is serious about spiritual maturity:

(10:57-58) "O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts- and for those who believe, a Guidance and a Mercy. Say: 'In the Bounty of Allah and in His Mercy- in that let them rejoice': that is better than the (wealth) they hoard."

(50:37) "Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth)."

 

Heavenly Messages were revealed to trustworthy and fine human beings, otherwise known as Messengers of God, to inform the rest of mankind. Revealed from the Creator of all things, making it abundantly clear to anyone willing to listen, that there is a Creator, not like anything created, free from confinements that created things are subjected to (dimensions of space, time, etc.), who is living, who sent Messages through Messengers, who sees all things, hears all things, knows about everything, has absolute power over everything, who intended the universe to be created. That He did not create the universe in vain. Heavenly Messages use words of mankind but they are unusual when the scope, the depth and the context of subjects are considered.

 

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Note: The use of the word 'Heaven' is based on conventional usage, since Angels descend from Heavens with messages and commands. However, it should be mentioned that according to the majority of Muslim scholars (there are opponents) God is not in any particular place (including Heaven) or in any particular direction (including up). Since Heavens are part of creation, and created things need some conception of space, and space is an aspect of Creation that emerged with created things. And unlike created things, God is not subjected to confinements of space and time (and physical directions are only relevant within dimensions). Please refer to Al-Gazali's list of Elements of Faith for details.

The Rich Sufi - A Sufi story

This story is mentioned in a book by Ibn Ata-Ellah titled 'Lata-if Al-Menan' (Chapter 8).

Signs of human limits

Humans have limits because: (1) They are made up or composed of other things. (2) They always have limited information about existence.

Affirming the Antecedent

Some critics of logical arguments used by some religious people, say that when one starts with a firm belief in God then tries to use logical arguments to prove that God does exist, he is actually committing a logical fallacy such as Affirming the Consequent or Circular Reasoning.

I think that what could have been overlooked or misunderstood by some critics, and unfortunately by some believers as well, is that any type of rationalizing about deep religious concepts was not how the belief system started. The original belief system was based on a mystical experience that did not involve a shred of logical argumentation, rather was pure sight, vision, or experience.

"Show me a Miracle"

A few days ago I read an article on the net by a writer who insisted on seeing a mystic performing a miracle so he might believe mystical claims.

I am not trying here to say or even to hint that anyone who demands a proof for mystical claims is right or wrong, that is not my intention or concern. I am also not trying to prove that miracles exist; I am just trying to say that the possibility of what might be considered as miracles, need not be dismissed.