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 2

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Reality (Haqiqa) [1]
The nature of the Fitra-Idrāk (Human’s Innate Perception & Comprehension) [3] is that of the Basit (Vast, Indivisible & Pure) Ma’refat (Gnosis) [3] and thinking processes do not apply neither they are achieved (by any efforts or thoughts). Indeed thoughts veil this form of Ma’refat (Gnosis) and that is why (Prophet?) has said that, “Do not ponder about the Essence of Allah” (Hadith?). The place for thoughts is the Human-Mind-Idrāk (Human Mind’s Perception & Comprehension) for this reason the thinking processes are deferred to Āya (Nature’s Paragon Wonders), “and contemplate the (wonders of) creation in the heavens and the earth” (Koran [3:191]) and “Say: "Behold all that is in the heavens and on earth"” (Koran [10:101]).

Reality (Haqiqa)
The Segmented-Idrāk (Segmented Perception & Comprehension) is Ma’refat (Gnosis) and it is not the same as the Human-Mind-Idrāk (Human Mind’s Perception & Comprehension). The first one its knowledge is Basit (Vast, Indivisible & Pure) and the latter the knowledge is composite, “You will see them looking at thee, but they see not” (Koran [7:198]).



In the first Reality you read that deep within the human essence far below the hierarchy of the mind & the reasoning, there is a form of comprehension that is Ma’refat (Gnosis). This Ma’refat is a reality, like your lung is a reality. What is peculiar about this form of cognition is that it is a unit with no discernable parts. In contrast, the surface human cognition is compartmentalized e.g. memory, intelligence, computation, learning and so on.

In the second Reality Sheikh Shabestari talks about a segmented comprehension i.e. a form of cognition that is a part of a much lager collective not of this world but of another realm i.e. the Divine Realm. The origin of this form of cognition is a reality i.e. within us there is a cognitive faculty that is a part from another universe.

Adding the two realities we conclude: The indivisible cognition deep with the human essence and the cognition that is a part from the collective of the Divine Realm, are indeed one and the same! “The person who knows his Nafs (Psyche) indeed knows his Lord” is the hint pointing at this conclusion.

In other words, Ma’refat (Gnosis) deep within us is the same Divine Ma’refat (Gnosis) that is emanated from the Divine Realm. However muse & pondering blocks this form of cognition! Therefore the thoughts are deferred to musing the nature. If you apply these thoughts to the Divine matters you will not understand anything. Therefore you need to learn when to apply your thoughts and that is exclusively for dealing with life and this world.

In order to be cognizant of anything in the Divine Realm you need to use the deep burrowed Ma’refat (Gnosis). For example, people were not able to understand what the Prophet told them, “You will see them looking at thee, but they see not” (Koran [7:198]) because they only used their worldly cognition. (The second ‘see’ in the verse could mean ‘understand’, Allah knows best)

Sheikh Shabestari is teaching you how to use your intellectual powers i.e. when to apply your reasoning & rationalization and when to apply the Ma’refat (Gnosis). These two forms of comprehension & cognition are indeed the obverse faces of the same coin.

[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. Fitrah-Idrāk (Human’s Innate Perception & Comprehension) should be read as “Human’s Innate Perception & Comprehension” and the Arabic/Koranic word Fitra means the deep innate essence of Mankind or the underlying design of his creation which the mind and the rest are built on top of it.

[3] The Arabic word Basit means vast, indivisible i.e. no discernable components and pure. This form of Gnosis or comprehension comes from another universe. In that universe there is no way we can discern components in objects like we can do in this world e.g. in a bird we can observe wings, beak, claws, feathers and so on. This discernable componentization is not possible in the other universe where the Ma’refat comes from.

© 2004-2002,  Dara O. Shayda