Haq-qol Yaqin:
The Absolute Truth & Certainty in Cognition
The Lord of the Universe
Chapter 2

On Zuhur (Emergence) of the Divine Sifāt (Attributes)
The Description of the Maqām (Station) of Knowledge

Section 1

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Reality (Haqiqa) [1]
It has been established that the general Worldly-Idrāk (Wordly Perception & Comprehension) [1] is the exterior and a mirror for the Segmented-Idrāk (Segmented Perception & Comprehension) and the latter is the Maqām (Station) for Ma’refat (Divine Gnosis). The following Divine Nass (Lections) are the indicators as such: “Is it not enough that your Lord does witness all things?” (Koran [41:53]) and “Allah is the Light of the heavens and the earth” (Koran [24:35]).

And sometimes the reverse is the Maqām (Station) for knowledge, “Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls” (Koran [41:53]), “As also in your own selves: Will you not then see?” (Koran [51:21]) and “The person who knows his Nafs (Psyche) indeed knows his Lord” are the indicators of this Maqām (Station) for knowledge.

Indeed majority of the Divine Revelations, Prophetic Narrations and remnants are within this Maqām (Station) for knowledge being close to rationalization & reasoning of the Human-Mind-Idrāk (Human Mind's Perception & Comprehension) i.e. the wisdom behind dispatching the Messengers was for the purpose of (Remembering), “Therefore do remind them, for you are the one to admonish” (Koran [88:21]) and “By no means (should it be so)! For it is indeed a Message of instruction” (Koran [80:11]).



In this world no matter who we are and what we do, we are facing IT! There is no way to escape IT and if we try to escape IT we are still facing IT during the run. Therefore between you and IT there is an exterior (for us) made up of the knowledge & rationalization that you are facing IT perpetually. So if you have no other understanding or knowledge you know for sure with absolute certainty that you are facing something constantly, but you just do not know what IT is. This is a reality staring you in the face.

This exterior also is a mirror reflecting what is within. If you try to dissect things up you will not be able to get within, you will not be able to see within. When you look inside you, all you find are tissues and cells or psychologically just ideas and memories. So you know as a reality and for certain there is something within you that is ‘you’ not tissues or memories.

But the exterior reflects the light from within since the interior was a segment from an alien luminous realm where there is no way to reach it except by viewing these reflections.

Therefore the exterior mirror is able to reflect this lucent interior, both formed by different types of knowledge & comprehension, each from a different universe.

Q: Why Sheikh Shabestari wrote the way he did?
A: The First rule in Sufi writings was being laconic and much attention was given to the economy of the words. The reason was, the closer to the Divine Presence you get due to the nature of Tawhid (Divine Oneness) less & less words are possible. And again if you read the text carefully you find terms like mirror or exterior or station i.e. the second rule was to use ordinary objects to described complex spiritual matters. Point was made that ordinary objects are closer in our mind to Haqiqa (Reality).

While these writings give an impression of the philosophizing and even philosophical terms of the time were used in the text, the intent of the Sheikh Shabestari was not to write a philosophical book. I suspect the book is a vehicle to shatter the stagnation on the path of the Morid (Seeker) who is being told the same words again & again and needs to think different to make progress.

Finally as you can see Sufis of those days, some 700 years ago, read Koran differently than we do today. The entire 30-page booklet is about how to read over 200 verses from Koran. Therefore this book can be viewed as a Sufi training guide on how to read Koran.

[1] Haqiqa is the awareness & consciousness that you are subsisting & facing the Al-Haqq (The True & Absolute Divine Reality, The Lord). Jonaid said, “Haqiqa despises anything remaining within the heart subject to the explanation or interpretation”. Meaning the truth of Haqiqa is a reality e.g. gazing upon the sun or moon. It is there with no ambiguities or misinterpretations. And like glancing upon the moon soon your entire awareness is consumed into a reality that has no ambiguities. Before each section Sheikh Shabestari placed a tag e.g. Haqiqa or Natija (Inference) and so on, this was done in order to make clear which sections are dealing with Reality from the other world and which sections deal with human rationalization. More than often the Morid (Seeker) mixes these up and applies what belongs to this world to the other world and vice a versa.

[2] Idrāk means to grasp, attainment, perception and comprehension. However if this comprehension is exhausted and unable to comprehend something, the recognition of that exhaustion is also Idrāk of some form. Idrāk-Idrāk in the Shabestari terminology is translated as Human-Mind-Idrāk to be read (Human Mind's Perception & Comprehension) . Worldly-Idrāk (Worldly Perception & Comprehension) should be read as “Worldly Perception & Comprehension” that means the comprehension within this world. Segmented-Idrāk (Segmented Perception & Comprehension) should be read as “Segmented Perception & Comprehension” which means a segment of comprehension from a larger collective from another universe.

© 2004-2002,  Dara O. Shayda