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SUFI METAPHYSICS: AN APPRAISAL IN

SUBCONTINENT PERSPECTIVE
* Dr. Khawaja Muhammad Saeed

ABSTRACT: The article stars with a definition of

metaphysics both traditional and modern, giving a
relationship between religion and metaphysics. There is also
preliminary discussion on the nature of Islamic mysticism or
Sufism as such. This followed by main body of the article i.e
Sufi metaphysics and its various sections. In the account on
Sufi concept of God a distinction has made between wahdat
al wujud and whadat as shuhud. Then there is a section on
Sufi concept of soul. The Sufis lay immense emphasis on the
purification of soul for Divine knowledge.Sufi concept
universe is very comprehensive as it numerates and explains
which different Alams are referred to by the Sufi.These
Alams correspond to the (Seven heavens) of the Qur'an.
Sufi concept of man describes a story of men attainment of
greater and grater purification right from his creations
onwards, briefly describing the concept of perfect manhood
in Islam. The article ends with the Sufi concept of love or
ishaq of Allah which in its intensity metamorphoses the
spiritual personality of man
The term "metaphysics" is highly controversial due to its association with
the various disciplines. Since the term metaphysics is associated with the
various disciplines naturally it bears different meanings that are diversified
in nature also. Therefore, it is not an easy task to define metaphysics. My
intention is to delineate something about metaphysics at the out set and
then proceed to discuss the subcontinent Sufi metaphysics. Historically it is
conceived that the term metaphysics was used first in philosophy by
Andronicus of Rhodes in 70 B.C. The main difficulty is that the different
thinkers have used this term in their own ways and there is no universal
criterion to apprehend metaphysics. Some have utilized metaphysics as a
branch of philosophy, like epistemology, theology, cosmology axiology
and so on. In ancient period philosophy 1was generally equated with
metaphysics* and there was no sharp boundary between these two subjects.
Some have understood metaphysics as subject of supernatural or supra
physical study, hence it is quite different from the study of the phenomenal
objects. Its supernatural dealings differentiate it from the other subjects.
But metaphysics does not

* Department of Philosophy University of the Punjab, Lahore

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Even science and technology are not detached from metaphysical pursuit.
There are many dazzling indications of metaphysical elements in the
domain of science and technology. It unavoidable presuppositions of
laws and principles are undoubtedly metaphysical and these are not
expressable on language.
Metaphysics generally means a subject of "Reality" which underlies
everything. In the ages of pre-Sophists and Sophists the idea of
metaphysics was also implicitly discerned. In the writings of Plato and
Aristotle we have seen the element of metaphysics, but Aristotle was
the first philosopher who discussed metaphysics in a systematic way and
actually in his hands metaphysics subsequently began to stand for the
philosophical understanding, and discussed about God, soul, Reality,
Being, on-beings etc. Aristotle says, "there is a science which studies
Being and qua -Being and the properties inherent in it in virtue of its
own nature".1 In present viewpoint it will suffice to say that
metaphysics is concerned with the knowledge of the reality after
assigning a place to supra rational knowledge, since it is a subject which
mainly concerns about the complete apprehension of Reality. Aristotle
in his philosophy used the notion of reality as a first cause about the
highest wisdom.2 This conception of reality has been discussed in the
philosophy of Thales as the first and fundamental principle of every
thing. In subcontinent philosophy the spiritual perception of reality is
often discussed and it is believed that the main task of philosophy is to
attain spiritual perception, meaning, a whole view reveled to the soul.
In subcontinent philosophy the method of metaphysics is thus the
observation of supernatural reality / truth. In broader sense metaphysics
is accompanied by the elements of observation, deduction, analysis,
induction, common sense, hypothesis, intuition, dialectic and synthetic
vision. The scientific method that is something like the hypothesis of
deduction-verification technique of empirical sciences does not fully
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apply to metaphysical pursuit. Man is a knowledge-acquiring animal;
he wants to know all things. Metaphysics is a subject that enlightens
human expectations; it widens his intellect and helps to attain true
knowledge of his life. In this connection we may further add that man,
so long he is considered as a rational animal, cannot live without
metaphysics. The entire universe is the clear indication of metaphysical
elements that usually motivated him towards metaphysical thinking.
He is bound to think about the reality explicitly or implicitly,
consciously or unconsciously, directly or indirectly and is unable to
avoid metaphysics. Generally people rush from commonsense to
science or scientific knowledge, but scientific knowledge is not fully
devoid of metaphysics, as we have stated earlier. Many critics, like
Positivists have tried to discard metaphysics on the ground that its
problems and principles are not scientifically justifiable.
Aristotle rightly described metaphysics as the highest degree of
universal knowledge and causes.3 Metaphysics cannot blindly accept
its elements, rather it critically evaluates and examines its elements--
even the elements of scientific knowledge and its presuppositions. On
this ground Brutt rightly observes that sciences are also based on some
specific metaphysical presuppositions. 4 -though metaphysics is mainly
concerned about the supernatural entities, it does not mean that it is a
subject of anti-intellectualism. Its intuitive knowledge is treated as the
highest category of knowledge by most of the recognized scholars.
Both in subcontinent philosophy and subcontinent Sufism the intuitive
knowledge is recognized as the very important kind of knowledge that
cannot be gained by mere perceptions and observations of science.

Religion and Metaphysics:

Like metaphysics the term religion is also very controversial and

complex due to its variegated nature. However, it bears some common
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features that are recognized universally in all religious circles. Mr. E.B.
Taylor defines religion as the belief in spiritual beings. Hence there is a
close proximity between the goal of religion and the goal of
metaphysics. In our previous discussion we have maintained that
metaphysics is mainly concerned with the whole experience, including
both religious and non-religious elements. But one significant
difference between them is that metaphysics cannot accept the
emotional method of enquiry; rather it lays emphasis on the intuitional
part of it. Therefore, religion and metaphysics are complementary to
each other and both are engaged seriously to obtain higher and true
knowledge. Therefore, the metaphysical treatment of religious
materials cannot be ruled out. Both religion and metaphysics are
concerned about the knowledge of Reality. Though both religion and
metaphysics are dealing with the knowledge of reality frequently, yet
the approach of metaphysics is mostly theoretical, critical and
intellectual, whereas the approach of religion is basically accompanied
by feeling, emotion and is spiritual. But one thing is to be kept in mind
that though metaphysics is mostly theoretical it should not mean that it
is devoid of supra-natural or supra- intellectual elements. As we have
pointed out earlier, the method of intuition is one of the best methods
of metaphysics. Thus, we have seen that the relationship between
metaphysics and religion is very deep and intimate.

Sufism:

Sufism is a mystic-philosophical trend in Islam. A Sufi always aspires

to attain knowledge of the Reality through the unsurpassed love and
friendship with Him. He believes that the main intention of the human
being is to attain Divine wisdom (marifah) that elevates him to acquire
Truth (Haq). Sufis claim these are highly metaphysical in nature. Like
Socrates they propagate the view that knowledge of self means to
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know thy self and that is the most valuable saying. In the course of
time Sufism extended its wings and mixed up with other faiths,
philosophy and literatures that ultimately changed the shape of Sufism.
In the western region, many people accepted Islam-- those who
belonged to Christianity, Zoroastrianism, Buddhists etc and they
inhabited in the various towns of Persia, Syria, Egypt and
Mesopotamia. At that period these regions were the main centers of
Neo-Platonism. The influence of Greek and Christian thoughts and
philosophies are discernible in the sayings of the reputed Sufis. It is
worthy to mention that the Greek wisdom flowed towards the Muslim
east through Harran and Syria. The Syrian took special initiative to
accept Greek speculations, i.e. Neo-Platonism and transmitted to the
Muslim society. Both Plato and Aristotle are popular in Muslim
community even today. Now we perceive through the Arab chronicles
where they recognized the superiority of thoughts on subcontinent
medicine, philosophy, mathematics and astronomy. Sufis are not
satisfied only for these thoughts they are similarly interested to gather
knowledge on metaphysical subjects and that are the main concern of
them. Ba Yazid al Bistami, a celebrated Sufi, learnt metaphysics and
spirituality from his teacher Abu Ali Sindi who was of subcontinent
origin. The pantheistic concept is originally Vedantic concept and the
Sufi concept of Fana highly resembles to Buddhist Nirvana. Sufis are
very much conscious to attain the know ledges of metaphysical
elements, like God, soul, concept of love, mystery of the life and the
Universe etc. They say the ideas of God's grace; goodness, beauty,
truth etc. are metaphysical characters and the sole basis of our
realization and apprehension. The concept of love is beautifully
epitomized as "Love is not to be learned from me, it is one of God's
gifts and comes of His grace".5
Therefore, Sufis are falling in dichotomy in defending their faith in one
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hand on the other', they are reconciling it with Islam and that is a very
difficult task for them.

Sufi Metaphysics:

On the basis of our previous discussion it is almost evident that Sufism

is a mystical as well as metaphysical movement within Islam, where
the knowledge of the ultimate Reality is their main concern.
Metaphysics is designated in Islamic literature and philosophy as "ma-
ba'd- al- tabi 'ah" (the philosophy beyond nature) or "al- falsafat- al
ula" (the first philosophy) or "ilahiyyat" (theology), or "hikmah"
(wisdom) etc.6 Sufism covers many metaphysical elements in its fold
and discusses about them in very logical way. It holds discussions
about Reality, Being, non -Being, soul, love and so on. However its
discussions are mainly routed through God, the Ultimate Reality of the
universe as well as the source of all things. It also includes cosmology,
epistemology, theology etc as the subject matter of metaphysics.
Generally it says that God is the pure Being and is the subject of
realization and He is above of all phenomenal thoughts and
knowledge. We see the traces of Greek thought in the writings of al
Farabi. (870950AD.) The principles of Nur-e-Muhammodi of Ibn
Fariz, the sainthood of Ibn Arabi and the concept of al Insan al kamil
of Jilli can be identified with Greek Nous.? Sufis are divided into
various branches in order to describe metaphysical entities. In regard to
the existence of reality some Sufis believe in dualism whereas some
others believe on pantheism. Generally their sense of apprehensions
about Reality is to be described in three standpoints that are
complementary to one another. Some Sufis conceive the essential
nature of Reality as self-consciousness and conscious will. Some
others describe it in the aesthetic sense and consider it as beauty of
Divinity that underlies everywhere. Some other circles of thinkers hold
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that Reality is essentially thought as light (nur) that illuminates all
things in the universe. All these three terms except hikma seems
derived from the Greek equivalent and the Muslim philosophers have
used these terms to express their supernatural phenomena. A notable
Muslim philosopher AI- Kindi explains first metaphysics as the
science of first Reality (al-Haq) that is the main and source cause of all
things and logically knowing a thing requires knowing its cause. 8
Muslim philosophers hold that reality as supernatural and immaterial
in nature (fawq al tabiah) is a subject of unexplained entity9, generally
contrasted to material objects. According to them, from first cause all
things are derived, because it is permanent and all other things are
impermanent. First cause is one, it is neither motion nor soul nor
intellect nor it will be treated like any other things but is the source
cause of all other things. In the eyes of the Sufi mystics, metaphysics is
a discipline of the heavenly bodies. AI- Farabi a reputed philosopher as
well as celebrated Sufi mystic explains that metaphysical essence does
not belong to natural things, which are falling under the realm of
categories. He maintains in his short epistle ma bad al tabi 'ah that
metaphysics is a universal science ('ilm- e -kulli) which is different
from theology (elahiyyat) as an indispensable part of metaphysics.
After determining the exact subject- matter of metaphysics the reputed
philosopher Ibn Sina (Avisenna) designated this discipline as
'ilahiyyat' and made its sharp distinction from the traditional
metaphysics. He synthesized many supernatural views in his
philosophy and propagated the view that metaphysics is a part of
science and its main purpose is to obtain wisdom (hikmah). He also
claims that this science is the best and truest science which can only
give certain knowledge about the universe. 10 However; Ibn Sina
makes the distinction between the subject matter of science (mawdu)
and its object or goal (matlub). According to him the subject matter of
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anyone science is taken for granted (musallam) in that science which
merely investigates its mode (ahwal). In Islamic metaphysics God is
the goal and not the subject matter. Both Al Farabi and Ibn Sina's
views highly resemble the view of Aristotle. They have not appreciated
the view of Ultimate Reality of the Neo -Platonism. They opine the
notion of One is above and beyond phenomenal being and intellection,
it is the first principle. In Islam One is Absolute (Wahid), all knowing
('Alim), wise (Hakim), real (Haq) and living (Hayy). 1 I They again
maintain that from first principle all other beings and the heavenly
world are emanated (fayad)
In the 9th century A.D. Sufism deviated something from its traditional
viewpoint and understood reality as beauty that is merely the part of
apprehension. Both Ma'ruf alKarkhi and al Qushayri laid emphasis
upon the metaphysical reality and adopted the Neo Platonic idea of
creation. They abandoned the theory of emanation and adopted the
view that the Ultimate reality is an eternal beauty, whose very nature
mainly consists in seeing its own face reflected in the universe as
mirror. They hold that the universe is the reflected image of the eternal
beauty and not emanation. In this regard Mir Sayyid Sharif says,
created world and things are the manifestation of His beauty and the
first creation of love. The apprehension of this beauty brought
universal love (Ishq-e-haqiqi) that was the main goal of all later Sufis.
To discharge the loving fellowship Jalal al din Rumi proclaims-
o thou pleasant madness Love
Thou physician of all our ills
Thou healer of pride
Thou Plato and Galen of our soul. 12

Sufi Concept of God:

Sufism as a metaphysical philosophy primarily concerns about God as

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pure Being and the object of realization. Knowledge of Him cannot be
obtained by theory that is mostly metaphysical in character. As a
metaphysical philosophy Sufism guarantees redemption of human
miseries and attainment of perpetual peace. It needs to establish loving
relationship between the devotee and the Divinity. Some Sufis say God
purely transcends while some others say He is both transcendent as
well as immanent. As we have indicated earlier that Ultimate Reality
can be conceived from three angles, such as Reality as self-conscious
entity, Reality as beauty and Reality as essentially thought or
knowledge.13 The first section conceives the whole universe as the will
of Ultimate Reality that is essentially monotheistic in nature. The
followers of this section are much conscious in intense longing for God
due to the consciousness of their sins. The second section lays
emphasis upon the apprehension of Divine Reality. Avicenna (Ibn
Sina) comprehends Reality basically as an eternal beauty, whose very
nature consists in seeing its own face reflected in the universe mirror
which is different from emanation. This concept of Reality stressed the
point that Reality is absolutely free from limitation and devoid from
the beginning and end, right and left, high and low. All feeling of
separation, therefore, is ignorance and all otherness here is mere and
appearance or a dream or a shadow. 14 The distinction of essence and
attribute does not exist in the Infinite Substance.IS This sense of beauty
is related to the Sufi concept of universal Love. The third section
conceives Reality as Thought I Knowledge. They identified knowledge
with the light (nur) that illuminates all things. Al Ishraqi as a supporter
of the theory of illumination propagates the view that the Ultimate
principle of all existence is "Nur -1Qahir (the primal absolute light)
whose essential nature consists in perpetual illumination. He says,
nothing is more visible than light and the essence of light is
manifestations.16The universe is a manifestation of the illuminative
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power that constitutes the essential nature of the primal light. Not all
manifestations are eternal, there are some manifestations which are
faint like an appearance of which depends on the combination of the
other illuminations and rays. The existence of these is not eternal in the
same sense like the direct or pre existing parent illuminations. I? Al
Jili expresses the Reality as thought. According to him, the essence of
God is pure thought and that cannot be understood completely; no
words can express it, for it is beyond any relation. 18 In later Sufism,
the Ultimate reality is apprehended in its essence as attributeless,
nameless, indescribable and incomprehensible. His names and
attributes are traced only in the phenomenal aspect. His essence is
unknowable through deduction and logic but can be realized directly
through intuition. In this regard the greatest thinker of Islam and
Sufism al Ghazali maintains that higher in grade is the knowledge of
the learned based on deduction and reflection, but the highest is gained
through Mukashafa (direct knowledge) 19. Self-manifestation is His
nature, for some he is a knowable entity but to others he is an entity of
love and friendship. According to the Sufis his first will for self-
manifestation is known as His first love done by God Himself with his
Own Self. As due to the principle of love, human life is an emanation,
it emanates from Him and ultimately returns to Him. Almost all later
Sufis have accepted the doctrine of emanation. According to them the
Divine element indwells in every being that emanates from Divinity.
This doctrine got high impetus in the hands of Ibn Arabi and al-Jili.
Ibn Arabi as a champion of this view propagates the doctrine of
wahdat-al-wujud (unity of being) which advocates God manifest
Himself as the universal consciousness, the First Intellect that is the
Reality of all Realities (haqiqat al haqaiq) and as the phenomenal
world as universal body (al-jism al-kulli) and as prime matter
(hayula).2o He maintains that there is no significant difference
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between dhat( essence) and sf/ate attributes ) of God in the
metaphysical and transcendental level but this differentiation is only
phenomenal and in the lower stage of knowledge. So he says, "There is
no other existence for any other than He ... He whom you think to be
other than God, He is not other than God but do not know Him and do
not understands that you are seeing Him. He is still ruler as well as
ruled and creator as well as created. He is now as He was. As to His
creative power and as to his sovereignty, neither requiring a creature
nor a subject.21 in supporting the pantheistic view Ibn Arabi further
says, " when you know yourself, your I-ness vanishes and you know
that you and God are one and the same". 22 Ibn Arabi says that God, as
it were, takes on human nature interpreted as the state of supreme
union; Divine nature (al-Lahut) becomes the content of human nature
(an-nasut), the latter being considered the recipient of the former and
from another angle man is absorbed and he is enveloped by Divine
Reality. This is truly mystical a metaphysical in nature, where god is
mysteriously present in man and man is annihilated in God. These are
the two aspects of one and the same state which are neither merged
together nor yet added one to the other. 23 The transcendental and
immanent aspects of the One, Haq (Reality) and KhaIq (creation) are
in essence one and they are co-eternal. Thus the universe is not the
creation of God. One does not create the many. Creation (takwin) is
merely the manifestation of already existing being, here creation means
the eternal existence passess from the state of latency to the state of
temporal existence in external appearance (zahur). The universe that is
coeternal with God is not the universe, as we know it. The perpetual
universe is not a form but an essence, the latter is originated and
contingent in character and not the being. 24
This view of Ibn Arabi is highly criticized by the Shaykh Ahmad
Sirhindi. He propagates the view of wahdat as Shuhud in contrast to
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wahdat al wujud doctrine

Sufi Concept of Soul:

The main intention of Sufism is to attain metaphysical knowledge of

the Reality. Sufis are human beings and the object of human being is
the acquisition of knowledge about Reality. The knowledge of the soul
and the things of the world is an essential step to acquire divine
knowledge. How this knowledge can be obtained? There are some
procedures for attaining knowledge, such as, common sense, tradition,
revelation, observation, logical reasoning, contemplation etc. They also
believe, human beings possess two elements, material and immaterial.
The material element of human being is related to his body and the
immaterial element is basically associated with his soul. Generally a
question can emerge; who is able to know? Body is material in nature
not possessing any ability to know, the multiplicity of the bodies is due
to the multiplicity of the material forms but does not indicate the
multiplicity of the soul. Body is a composition of various parts and
elements hence its nature is compound. Dissolution and decay is a
property of compound object and not the simple element. Soul simple
and fully devoid of any part and conscious. Therefore, soul is only
remains and he is able to know the things. Soul is immediately self-
conscious, he is self conscious through itself and its essence is quite
independent of any physical accompaniment. Sufis also graded soul
primarily into two kinds, i.e. Animal soul (nafs) and the rational soul
(Ruh). The nafs is associated with the material life and carnal desires
of human beings whereas the Ruh is potentially Divine intelligence and
related to inner aspect of human being. The rational soul in its essence
is potentially divine and good as well as pure and therefore it is always
motivated to kill the carnal soul. One of the important mottos of the
Sufis is "mutu kabla antamutua" i.e. die before you die. 25 Sufis are
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like the mujahids, they are engaged in the constant struggle against
their evil soul. In their eyes, there are two types of struggles in Islam,
i.e. ai-jihad al akbar (greatest warfare/struggle) and aljihad al- asghar
(the lowest warfare). Those who are slain for the sake of religion
undertake ai-jihad al-asghar and those who always engaged in the
inner struggle against of his evil soul is called al-jihadal akbar. This
means a Sufi gains power to control his nafs and is able to regulate it.
This helps to establish link between the divinity and psycho-cosmic
dimension of human being, through it a man can he aware concerning
the cosmic dimension of his being ness in a qualitative and symbolic
sense but not in a quantitative sense. These correspondences
restructure his nafs and elevate it to the Ruh. In this process a finite
soul becomes united with its origin. In the Quranic aspect human being
possesses three types of soul, like alnafs al- ammara (evil
soul),Qur'an Says:
“I do not say my self was free from blame. The self indeed commands
to evil acts – except for those my Lord has mercy on. My Lord, He is
Forgiving, Merciful “26
al- nafs -allawwamma (soul in the state of purity), Qur'an says:
No! I swear by the Day of Rising! No! I swear
by the self-reproaching self.27
al-nafs- al- mutmainna (satisfied soul) (Qur'an says:
‘O self at rest and at peace, return to your Lord, well-
pleasing and well-pleased!28
Sufis believe the pure and satisfied soul is the illuminated soul and
only the illuminated soul has the right to cure the soul of others.
Anyone who demands to have this right is ignorant. The men who have
achieved illumination possess certain metaphysical powers that are
capable to emancipate other soul. Moreover, such a man does not live
in a compartmentalized existence; rather, his thoughts and actions are
based on the series of immutable principles that reflect upon everybody
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like the rays of the sun. In this stage he does not act or think but
contemplate and meditate upon all things with his most intense and
purest activities so that the other soul may enjoy its fragrance and
beauty. Sufis proclaim, one cannot do well unless he himself is good,
nor one can save others unless he saved himself first. Hence, the
illuminated personality acts not only for the sake of individual but
works for all those who is affected and casts its light upon the entire
mankind. The illuminated soul means the realization of One and the
transmutation of the many in the light of the One. 29 Sufi metaphysics
has some distinctive characteristics. It means that it is to be practiced
within the society and not in the monastic life. In support of this we
can mention the Prophetic Hadith that bears the attestation, as- "la
ruhbaniyata fil Islam ", i.e. there is no monasticism in Islam. Here the
spiritual and the worldly life both are integrated in a systematic order.
Sufi's faqr (spiritual poverty) within him elevates himself to the richest
position of the world. Sufism can guide the people from phenomena to
noumena, from the forms to the essences where alone a religion can
truly be understood and be appreciated.

Sufi Concept of the Universe:

Sufis believe, from the metaphysical and cosmological viewpoint there

are several elements of permanence in the relationship between man
and the universe. The foremost element is the cosmic environment that
depicts the idea that a man is not an ultimate Reality and merely
possesses the character of relativity. Logically it is evident that things
are not absolute; they must be relative. There is another logical point
that emerges here that how this relativity can be apprehended?
Relativity can only be apprehended through the knowledge of
Absolute. In the universe, the absolute is always absolute and the
relative is always relative and no amount of significant change is
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possible to each other.
The changing pattern of the universe implies logically its permanent
feature and change can only be apprehended in terms of the permanent.
Sufis say, Absolute (mutlaq) can be understood in the notion of
relative (muqayyad) or vice-versa. It is the nature of the universe that it
is mutable and in a state of continuous movement/ motion. The very
realization of the universe is that the changing pattern of created order
(al-khalq) implies the awareness of truth (al-haq) that transcends it
generally. To realize the relativity of man needs metaphysical and
phenomenal distinction of the things/subjects. Another most important
element of permanence is the relation of man in the universe as the
manifestation of the absolute in the relative as the form of symbols
(rumuz). The symbol is not to be understood as a man made
convention, rather it is an ontological reality manifested by God
(Absolute) to man. This symbol bears hierarchic order of the universe
and the multiple structures of beings. Man seeks to ascertain
permanence in his life through inward evolution. He believes in the
evolution of his mind and sees his position as the mere reflection of his
divinity that is permanent and unchanged. Sometimes it is called the
uniformity of nature that integrates time and the process of creation in
the image of eternity. The knowledge of the universe illumines soul of
the devotee, which yearns for union with God. This universe is the
emanation of God and man seeks the real not reflection of the real.
Sufis understand the entire universe as a totality of seven skies or
heavens, in their terminology that is called Sab Sama (seven skies or
heavens). They are: 1) Alam -eHahoot (Realm of He-ness). It can also
be supposed of as the Realm of pre-existence, i.e. the condition of the
universe before its formation. It is equated with unknowable God's
essence and named Alam-l-Hahut, the world of "He-ness";
etymologically, Arabic root word for God with attributes of manifest
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Absolute is al-Lah or "the Divinity" and Hu ("He") for Unmanifest
Absolute is naked essence of Godhead, nothing can be said about Him.
2) Maqaam-e-Mehmood (Place of the extolled) .The residing place of
Prophet Mohammad (Place be upon him). Beyond this lies the
unperceivable. 3) Alam - e- Lahoot (Realm of Divinity). The Realm of
Divinity is that region where incalculable unseen tiny dots emerge and
expand to such a large circles that engulfs the entire universe. This
realm is also known as Tajalliat (The Beatific Vision) of the Circle of
the Beatific Vision. These countless circles are the bases of all the root
causes of the universe. These very circles give rise to the species (or
kinds of non living) of the universe. This whole circle is known as the
Ghaib-ul-ghaib (Unseen of the Unseen). The final boundary of the
human knowledge and understanding is called Hijab-e-Mehmod (The
Extolled Veil), which is the extreme height of the Arsh (Supreme
Empyrean). It is that ascent for which the human perception could train
itself for the cognition of the Extolled Veil and beatific Visions of the
attributes of God that are operative in there Nehr-e-tasweed (The
Channel of Black draught / Darkness) whose last limit is in the Realm
of Divinity, is the basis of the unseen that feeds Rooh-e-Azam (The
Great Soul). 4) Alam -e-Jabaroot (Realm of Omnipotency). The stage
when the universe is constituted into features is known as the Realm of
Omnipotency. Hijab-e-Kibria (The Grand Veil) is the last limit of this
realm. Nehr-e-tajreed (Channel of Abstraction) whose last limit is The
Realm of Omni potency feeds Rooh-e-Insani (Human Soul) with its
information. 5) Alam - e- Malakoot (Angelic Realm). When the
characteristics of the species and their individuals descend from the
Realm of Omni potency, separate consciousness comes into being; this
stage is called the Angelic Realm. Its last limit is called Hijab-e-Azmat
(The Great Veil). Nehr-e- Tasheed (Channel of Evidence) whose last
limit is Angelic Realm, feeds Latifa-e-Qalbi. Ibn Arabi a celebrated
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Sufi inserted a sphere between Alm-e- Jabarut and Aim -e- Malakoot
as a sphere called 'Alam al Mithal, where the existentialization takes
place into the high ambition (himma) and the prayers of the Sufi
devotee reach in the high in order to set spiritual energies that bring the
possibilities into actual beings. 6) Arsh-e-Mulla (The Divine of
Throne). The limiting boundary through which no one but the very
nearest to God can pass. The above-mentioned realms (Alam-e-
Malkoot, Alam-e-Jabroot & Alam-eLahoot) are its levels of
functioning. 7) Alam -e-Nasoot (Realm of Humans). When the features
further descend and come out of the limits of the angelic realm,
foundations of the tangible world of matter are being laid, which is
known as Alam-e-Nasoot. It includes the material realm (most of
which humans can see) and all the normally visible cosmos is included
in it. Nehr-e-Tazheer (Channel of Manifestation), whose last limits
Alam-eNasoot, feeds Latifa-e-Nafsi. Human Realm is categorized as
under: One Kitab-althousand Hazeere (Galaxies), each one has 13
billion Solar systems, out of which Ibillion solar systems have life on
one of their planets Each star has 9,12,13 planets around it. On every
planet (that has life on it), life exists in three different planes of
existence. These include Plane of Angels, Plane of Jinns, and Plane of
Humans. On the other hand it is surrounded by another realm known as
Alam-e-Araf or Barzakh (Astral plane) where humans stay after they
die (when the connection of soul breaks with the physical body).
Humans can also visit astral realm during sleep (in dreaming state) or
during the period of meditation.
These Sab 'a Samawat (The Seven Skies) are similar to the Seven
Valleys in the Bahai Faith, these are the boundary of material Realm.
The seven skies can be thought of as 7 energy levels or 7 levels of
enlightenment. At the end of 7th sky is the height known as the
Baitul mamoor (Inhabited Dwelling). After which the station Sidartul
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Muntaha (Lote Tree) can be attained, which is the last limit of the fight
of the most angels. The most important element in man's relation with
the universe is his existential situation in the hierarchy of universal
existence (maratib al wujud). This notion depicts from the h Holy
Qur'an as - 'inna lillahe wa inna ilaihe raje 'un" i.e. Indeed! We are
from Allah and indeed we are returning to Him. With respect to the
absolute and all the states of being which comprise the universe; Man
is what he has always been and always will be, an image of the
Absolute in the relative that cast into the wave of becoming in order to
return this becoming itself to Being. The ontological existence of man
in the total scheme of things is forever the same and all other aspects of
him in the universe as studied in the cosmology may change either
apparently or violently. The perfect man is he who has realized in
himself all the possibilities of being and becomes the model for
everybody. The descent of the universal spirit into matter and the
purgative ascent of man out of matter have been the beliefs of the Sufis
throughout the ages. Jili says, successive stages of divine manifestation
are ahadiya (oneness), huwiya (he-ness) and aniya (I-ness). In essence
man is a cosmic thought, which assumes flesh and connects Absolute
Being with the universe. The perfect man is present at all times under
different names. He is intermediate between the creator and the
creatures, in him all divine attributes are manifested and become a pure
soul ( ruh al quds).

Sufi Concept of Man: -

Man and his position In Islam as well as in Sufism is a subject of

endless controversies. Some say man is considered as the vicegerent of
God (khalifah tullah) in the world. Some others also are saying that
man is a slave a/God (bandah), hence, he is nothing but an instrument
of eternal fate. According to the Holy Qur'an man was created by the
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hands of God (khalaqal Adama beyadehi) and he gave him life and
spirit by breathing into him with His own breath. He (God) created
man, out of a (mere) clot of congealed blood. 16 In another verse He
again depicts the same idea as Man We did create from a quintessence
of clay then We placed him as a (drop of) sperm in a place of rest
firmly fixed; then We made the sperm into congealed blood; then of
that clot we made a (fetus) lump; then We made out of that lump bones
and clothed the bones with flesh. The lowly origin of the animal in
man is with the high destiny offered to him in his intel1ectual, moral
and spiritual nature by his most bountiful creator. Again the holy
Qur'an says, and we will show them Our signs in the horizons and in
themselves. In the Tradition the Prophet maintains, He (God) created
Adam in His image (Khalaqal Adam' ala suratihi) and He taught
Adam the names and he became master of all creatures. He is
composed of body, mind and soul and each need to be integrated on its
own free will, love and the power of individuation. Although, the body
is a most outward aspect of man, having its own objective existence
and mode of action, it is not the greatest obstacle to obtain integration.
Man is usually contemplative as well as active creatures that possess
spiritual and phenomenal capabilities. Both state that man is a
microcosm in the universe. Islam has indeed assigned a very high place
to man and Sufism, however dwelt intently upon the various aspects of
man. They believe the operations of divine omnipotence are carried out
on man. Moreover, he comes to realize the cosmic dimension of his
being, not in quantitative but in a qualitative and symbolic sense.
Generally, Sufis apprehend world as a veil (hijab); it needs unfolding
through will power, experience and self-awareness. According to
Sufism, existence of human being is therefore, harmonious order that is
endowed with life, will, sensation and purpose, just like a vast and
absolute man (man accompanied with the attributes of God). To put it
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differently, if we take a man endowed with awareness, creativity and
purpose, exemplary to the utmost degree in all of his aspects, and then
enlarge him to the utmost degree, then he will appears to us as a pious
personality.
Man whenever attains divine attributes becomes Godlike and then his
all activities are to be considered as the activities of God. Generally,
the relationship of man with God is natural and meta-natural and same
as that of light with lamp that emits it. It is also the same as the
relationship between individual's awareness of his limb and the limb
itself; his perception is not separate from limb, and still less, the limb
itself. At the same time, the limb itself, without his consciousness of it,
is meaningless corpse. So Sufi does not believe in pantheism,
polytheism, Trinitarians outlook or dualism, but only in strict
monotheism (Tawhid). Tawhid represents a particular view of the
world that demonstrates a universal unity in existence, a unity between
three separate hypotheses God, nature, and man - because the origin of
their entire is the same. All have the same direction, the same will, the
same spirit, the same motion, and the same life. Prophet Muhammad
says, God resides in the hearts of the faithful and that is the real throne
of Him (qulubul mumenina arsh Allah). Another popular tradition is
'God says, heaven and earth contain Me not, but the heart of my
faithful servant contains me. In cosmological viewpoint, Tawhid being
divided into two relative aspects: (a) the unseen and (b) the manifest.
These two terms correspond in current usage to the sensible and the
supersensible. The supersensible object is beyond observation and
experiment and is hidden from our sense perception. This does not
indicate the form of dualism; rather it is a relative classification. It is an
epistemological and logical interpretation, not only accepted but also
applied by science too.
The materialists believe in the primacy of matter as the primordial
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substance of the physical world, and regard energy as the product and
the changing form of matter. The energist claim, energy is the primary
source and substance of all things and matter is the changed and
compressed form of energy. In response to this view Einstein
proclaimed that an experiment in a darkened room proves that neither
matter nor energy is the primary and true source of the world of being.
The two interchange with each other in such a way as to prove that
they are the alternating manifestations of an invisible and unknowable
essence that some times shows itself in the form of matter and some
times in the form of energy. The only task of physics is to examine
these twin manifestations of the one super sensible being.
The worldview of Sufism is naturalistic. They say the manifest world,
is composed of a series of signs (ayat) which possess various norms
(sunan). The use of the word sign depicts various meanings. Here the
oceans and trees, night and day, earth and sun natural beauty and man
himself are the sign of the Reality. The term sign is the sense of
tangibility it represents manifestation, not only in physics but all the
sciences concerned it as the tangible world- phenomenon, translated in
Persian padida or padidar and in Arabic as Zahira, phenomenology.
Both are based upon Absolute Truth. What IS knowable, and
accessible to our experience, knowledge and sense perception, IS
appearance and not being. It consists of the outer and sensible
manifestations and traces of a primary, unseen and supersensory
Reality. Physics, Chemistry and Psychology can examine, analyze and
render knowable these outer manifestations and sensible indications of
the true essence of the world and the soul. Science deals with the signs,
indications and manifestations of being, because sensible nature is the
amalgam of these signs and manifestations. The concept of this sign in
Sufism is closer to the approach of modem science as well as the
ancient mysticism. Sufi concept of wahdat al wujud (unity in being)
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and wahdat as suhud (unity in witness) are very analytical. Sufis
interpreted it in the sense of unity of nature and Meta- nature. It linked
between phenomenal aspect as well as heavenly aspect of the universe
the Light verse of the Holy Qur'an. Qur'an says:
God is the light of the Heavens and earth. 30
It also depicts the same notion, illustrates this concept of being, since it
illustrates the special relationship between God and the world. There is
a contradiction between man and nature, spirit and body, matter and
mind sensible and super sensible, but it is inevitable and normal to
apprehend the contradictory categories as a whole.
The creation of man is the essence, spiritual destiny and attributes of
the human race; in this regard the Holy Qur' an says, man in the
biological sense, it uses the language of the natural sciences,
mentioning sperm drops of clotted blood, fetus etc that are mentioned
earlier. The Quranic statement signifying that man is compounded
from the spirit of God and putrid clay that is similar to the assertion of
Pascal in his book Two Infinities, that man is a being intermediate
between two infinities: infinity of lowliness and weakness and infinity
of greatness and glory. The similar idea is also found in the Holy
Qur'an , like -"laqad khalaqnal insana fi ahsane taqwim , summa
radana hu asfala safelin" i.e. We have indeed created man in the best
moulds then do we abase him (to be ) the lowest of the low. 21 In the
existential view point man as free and responsible will occupying a
station intermediate between two opposing poles-God and Satan. The
combination of these two opposites, the thesis and antithesis, which
exist both in man's nature and his fate, create motion in him, a
dialectic, ineluctable and evolutionary movement, and a constant
struggle between the two opposing poles in man's essence and his life.
In the world of the mind, it is impossible for 'an object to be hot and
cold at the same time or to be large and small at a time. In Meta -
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nature, however, this is not only possible, but actually obtains. The
intellect cannot conceive of a being simultaneously dead and alive,
because death and life cancel each other out, but in Meta-nature death
and life exist with each other and within each other, they are the two
side of the single coin. Hence Hadrat Ali the 41h caliph of Islam and the
door of Sufism says, "The breath of life itself is a progress toward
death."
And in fact we see that man known to us as risen so far in brilliance of
spirit, splendor, beauty, awareness, virtue, purity, courage, faith and
generosity, and integrity of character, that he leaves us amazed. No
being material or immaterial, angel or jinn, has the capacity for similar
growth. At the same time, we see other men who in their vileness,
impurity, weakness, ugliness, cowardice and criminality have
descended lower than any beast, microbe or demon. Man may attain
the infinite in vileness, ugliness and evil just as does in perfection,
nobility and beauty. One extremity of man is that he touches God, the
other, the devil whatever he prefers. Man is situated between two
absolute possibilities, each situated at two extremities. He is a highway
leading from "minus to the power of infinity" to "plus to the power of
infinity." Facing him, traced out across the plain of being, is a highway
leading from an infinitely vile minus to an infinitely exalted plus. He is
a free and responsible will; he is both a will obliged to choose and the
object of his own will and choice. To use the terminology of
Brahmanism, he is the way, the wayfarer and the wayfaring. He is
engaged in a constant migration from his self to clay to his divine self
that is why, God ordered the angels to bow down to man (Adam).
Man, this compound of opposites, is a dialectical being, a binary
miracle of God.
In his essence and life-destiny, he is an "infinite direction," either
toward clay or toward God. The holy Qur'an repeatedly discusses the
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creation and composition of man, as it is scientific and not
philosophical. No element of God exits in him. God exists in him as a
potentiality for which man can reach perfection. So the holy Qur'an
says, truly we are God's and to Him we shall return." 31 On account of
man's dualistic nature he is in the continuous motion. His life is the
stage for a battle between two forces that results in a continuous
evolution toward perfection. Men have a choice and engage in constant
becoming. He is in infinite migration, a migration within himself.
Religion is, therefore only a path not an aim, its aim is to attain truth
only. We are using religion as an aim, hence it is creating problem in
the society.

Sufi Concept of Love:

Love is the first creation of God says notable thinker Tarachand. It is

generally considered that Sufism is mainly based on the philosophy of
love and Sufis have mainly utilized it as the main source of their
realization of Truth/ Reality (haq). They have considered their relation
with God just like the relation of the lover and beloved. In their eyes, a
Sufi is a lover ('ashiq) and God is the beloved (ma'shuq). Sufi wants to
unite himself with God to denote his concept of love as metaphysical
element that cannot be articulated in the particular language. The
feeling of love is purely mystical and metaphysical that is a matter of
apprehension and realization only. The idea of love presumably
borrowed by the Sufis from the holy Qur'an, where the terms
mahabbah, hubb, wudd, muwaddah are present that depict the various
types and gradations of love. The hubb and mahabbah are inter -
related and represent as a super category of love or overflowing love
(ashaddo huballillah). Qur'an says
"Some people set up equals to Allah, loving them as they should love
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Allah. But those who have iman have greater love for Allah. If only
you could see those who do wrong at the time when they see the
punishment, and that truly all strength belongs to Allah, and that Allah
is severe in punishment. 32. Prophet Muhammad also clearly
expressed about the concept of love several times. In a Hadith he says-
"My servant draws nigh unto Me by works of devotion. And I love
him, I am the ear by which he hears, and eye by which he sees and the
tongue by which he speaks.33 The greatest Sufi and thinker ofIslam al
Ghazali in his Ihya Ulum uddin maintains that love is a natural desire,
which produces pleasure but when that desire assumes an intense form,
it is called passionfullove or Ishq.
Sufis say whenever love goes beyond extreme in affection and
becomes intense it is called Ishq. Sufis regard Love is the essence of
their metaphysics. A true Sufi is a lover of God as well as the lover of
the whole universe. Whenever a Sufi is deeply fused in the love of God
he sees all as his own without any discrimination of caste and creed,
even in the highest ecstatic moment whenever a Sufi is fully
intoxicated he sees nothing except God and all the distinction between
mine and thine disappears here. In this stage he proclaims anal haq( I
am the Reality) as man sur al Hallaj uttered. Here a Sufi proclaims-
"ishq ashiq hai ishq hai mashuq khud ke upar khud fida hai ishq" i.e.
Love is the lover and love is the beloved and love is fondly in love
with itself. Again reputed Sufi al Jami says- " ishq awwal , ishq akhir ,
ishq zahir was batin ishq hi se tu banaeh har dar wa diwar hai ishq" i.e
love is the beginning, love is the end. Love is the manifest and love is
hidden. Love is that sustains the world.
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References
1. D.A. Drennen, A Modem Introduction to Metaphysics, New York, 1962,
pp.2-4.

2. Radhakrishnan S, Indian Philosophy, vol-I, Macmillan Co. Ltd., London,

1923, p.44.

3. 1. A. Smith & W. D. Ross, Metaphysics, Oxford, 1908 p ...

4. Brutt, The Metaphysical Foundations of Modem Science, Chapt-l, Rout

ledge and Kegan Paul Ltd., London, 1924, vide also Sbp sinha, p.75).

5 .S. R. Sharda, Sufi thought, Vedams eBooks private limited Vardhanan

Pitanpura New Delhi p.17

6 . Seyyed Hossein Nasr and Oliver Leaman, History ofIslamic Philosophy,

Partii, Routledge, 1996, p. 784

7. S. R. Sharda, Sufi thought, Vedams eBooks private limited Vardhanan

Pitanpura New Delhi p.21

8. Seyyed Hossein Nasr and Oliver Leaman, History of Islamic

Philosophy, Part-ii, Routledge, 1996, p.784

9. Ibid, p.784. 10. Ibid, p.785. 11. Ibid, p.789.

12. Mathnavi, lalal al din Rumi, With commentary of Bahral 'Ulum ,

Luclmow, India, 1877, p. 9; vide also Iqbal, The reconstruction of
Religious thought In Islam, p.189

13. Allam Muhammad Iqbal, The Reconstruction of Religious thought In

Islam, Iqbal , Academy, Lahore, 1986 pp,90-94

14. Ibid, p.91. 15. Ibid, p.90. Ibid, p.99.

16. Ibid, pp.l06-107.

17. Ibid, pp.117.
18. M. Umaruddin, Ethical Philosophy of Al- Gazali, Institute of Islamic
Culture, Lahore, Pakistan, 1988. p.1 00).

20. S. R.Sharda, Sufi thought, Vedams eBooks private limited Vardhanan

Pitanpura New Delhi p.31

21. Ibid p32 , 22. Ibid p32 23. Ibid p32

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24. Ibid p33

25. Seyyed Hossein Nasr and Oliver Leaman, History ofIslamic Philosophy,
Part-ii, Routledge, 1996, p.47.

26. Al- Qura'n 12:53

27. Al- Qura'n 75:1.2
28. Al- Qura'n 89:28
29. Sufi eassy, p.51
30. Al Qur'an 24:35
31. Al_Qur'an 2:156
32. Al-Qur'an 2:165
33. Bukhari( Mir valiuddin)-Love of God, MotilalBanarrasidass, Delhi,
1968,p.82