{"id":2307,"date":"2024-11-22T12:26:18","date_gmt":"2024-11-22T06:56:18","guid":{"rendered":"https:\/\/umrahguide-quranproject.org\/?page_id=2307"},"modified":"2024-11-22T12:33:04","modified_gmt":"2024-11-22T07:03:04","slug":"the-universe-the-source-of-marifah","status":"publish","type":"page","link":"https:\/\/umrahguide-quranproject.org\/ar\/the-universe-the-source-of-marifah\/","title":{"rendered":"The Universe: The Source of Ma\u2019rifah"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"2307\" class=\"elementor elementor-2307\" data-elementor-post-type=\"page\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-9f02b4d elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"9f02b4d\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-0af50c3\" data-id=\"0af50c3\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6106cb2 elementor-widget elementor-widget-heading\" data-id=\"6106cb2\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">The Universe: The Source of Ma\u2019rifah<\/h2>\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d0277d7 elementor-widget elementor-widget-text-editor\" data-id=\"d0277d7\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.23.0 - 05-08-2024 *\/\n.elementor-widget-text-editor.elementor-drop-cap-view-stacked .elementor-drop-cap{background-color:#69727d;color:#fff}.elementor-widget-text-editor.elementor-drop-cap-view-framed .elementor-drop-cap{color:#69727d;border:3px solid;background-color:transparent}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap{margin-top:8px}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap-letter{width:1em;height:1em}.elementor-widget-text-editor .elementor-drop-cap{float:left;text-align:center;line-height:1;font-size:50px}.elementor-widget-text-editor .elementor-drop-cap-letter{display:inline-block}<\/style>\t\t\t\t<p><span style=\"font-weight: 400;\">Historically, humans have forever grappled with three fundamental ontological questions.<\/span><\/p><ol><li><span style=\"font-weight: 400;\"> \u00a0 \u00a0 <\/span><span style=\"font-weight: 400;\">Who made me and everything around me? What is the nature of this Creator?<\/span><\/li><li><span style=\"font-weight: 400;\"> \u00a0 <\/span><span style=\"font-weight: 400;\">What is the purpose of my life? What am I doing here and why have I been created?<\/span><\/li><li><span style=\"font-weight: 400;\"> \u00a0 <\/span><span style=\"font-weight: 400;\">What will happen to me when I die?<\/span><\/li><\/ol><p><span style=\"font-weight: 400;\">\u00a0\u00a0\u00a0\u00a0\u00a0The first question seeks answers about yourself, who or what is your Creator and what is the nature and attributes of this Creator. This is a self-assessment. The second question relates to reason and purpose behind existence. And the final question is concerned about discovering certainty about what lies beyond our current existence.<\/span><\/p><p><span style=\"font-weight: 400;\">Islam teaches us that there are three tools that Allah has bestowed upon us to help us discover Him, learn about Him and love Him. They are;<\/span><span style=\"font-weight: 400;\">\u00a0<\/span><\/p><ol><li><span style=\"font-weight: 400;\"> Natural Disposition (<\/span><i><span style=\"font-weight: 400;\">Fitrah<\/span><\/i><span style=\"font-weight: 400;\">),<\/span><\/li><li><span style=\"font-weight: 400;\"> Intellect\/Rational thinking (<\/span><i><span style=\"font-weight: 400;\">Aql<\/span><\/i><span style=\"font-weight: 400;\">) and,<\/span><\/li><li><span style=\"font-weight: 400;\"> Revelation (<\/span><i><span style=\"font-weight: 400;\">Wahy<\/span><\/i><span style=\"font-weight: 400;\">).<\/span><\/li><\/ol><p><span style=\"font-weight: 400;\">By default, Allah has endowed every human being with a natural inclination towards faith, known as <\/span><i><span style=\"font-weight: 400;\">Fitrah<\/span><\/i><span style=\"font-weight: 400;\">. Alongside this inherent disposition, He has provided us with sensory faculties\u2014such as sight and hearing\u2014that aid in rational thinking, referred to as <\/span><i><span style=\"font-weight: 400;\">Aql<\/span><\/i><span style=\"font-weight: 400;\">.<\/span><i><span style=\"font-weight: 400;\"> Aql<\/span><\/i><span style=\"font-weight: 400;\"> can lead a person only to probability. Through rational thinking, one can come to a theoretical understanding that Allah likely exists. However, reaching a state of conviction requires more than just reason; it involves an innate aspect of one&#8217;s nature. Every person is born with an inherent sense of consciousness of Allah, much like the innate love a mother has for her child.<\/span><\/p><p><span style=\"font-weight: 400;\">However, whilst the <\/span><i><span style=\"font-weight: 400;\">Fitrah<\/span><\/i><span style=\"font-weight: 400;\"> and <\/span><i><span style=\"font-weight: 400;\">Aql<\/span><\/i><span style=\"font-weight: 400;\"> offer us general insights, it is <\/span><i><span style=\"font-weight: 400;\">Wahy<\/span><\/i><span style=\"font-weight: 400;\"> (revelation) that provide complete answers to spiritual guidance. Whilst the <\/span><i><span style=\"font-weight: 400;\">Fitrah<\/span><\/i><span style=\"font-weight: 400;\"> and <\/span><i><span style=\"font-weight: 400;\">Aql<\/span><\/i><span style=\"font-weight: 400;\"> endow that belief in a single Creator of the cosmos and that justice must prevail, specific details and comprehensive understanding can only be obtained through <\/span><i><span style=\"font-weight: 400;\">Wahy<\/span><\/i><span style=\"font-weight: 400;\">. Ibn Taymiyyah writes, \u201cThe Prophets brought that which could not be known by reason alone\u2026\u201d Umar al-Ashqar adds, \u201cThe relation of the revelation to reason is like that of the sun or light to the eye. If revelation is kept away from reason, one will not benefit from his reason, just as a person cannot benefit from his eyes if he lives in darkness, but when the sun sends its light, he is able to benefit from his eyes.\u201d<\/span> <span style=\"font-weight: 400;\">Revelation, therefore, completes the burden of evidence (<\/span><i><span style=\"font-weight: 400;\">Hujjah<\/span><\/i><span style=\"font-weight: 400;\">) upon someone, leaving them with no excuse on the Day of Judgement.<\/span><\/p><p><span style=\"font-weight: 400;\">It is important to recognise that the journey to discover Allah begins only when Allah Himself permits it. He selects those who are genuinely deserving and are actively seeking Him. This process of discovery, known as <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\">, represents the pinnacle of spiritual and intellectual development. It is a quest for the ultimate truth, ultimate love and ultimate happiness. <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> encompasses the discovery of Allah&#8217;s endless wonders, making it an eternal journey. Although it starts at a specific point in time, the pursuit of understanding the wonders of Allah cannot be done in a short time. Death does not signify the end of this journey; rather, the believer&#8217;s exploration of <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> continues forever. In Paradise, the most fulfilling experience will be to dwell in the garden of <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\">, where the inhabitants will delight in the endless discovery of Allah&#8217;s infinite wonders. The present world only serves as preparation for this eternal pursuit of divine knowledge and joy in Paradise. <\/span><\/p><p><span style=\"font-weight: 400;\">The universe itself is a boundless library filled with signs and lessons, with every particle serving as an encyclopaedia of <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\">. Contemplating creation reveals that every facet of the universe offers insights into knowledge about Allah. True realisation of Allah cannot be attained merely through repetitive chanting of His name or meditative practices focused on silently uttering His name with each breath or heartbeat. Such practices are insufficient for achieving <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\">. Instead, the realisation of Allah involves a profound intellectual and spiritual discovery, deeply rooted in understanding and reflection. We can liken <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> to a seed that gradually grows into a majestic tree. Similarly, <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> develops and transforms the character of the Believer. Through both reason and intuition, the Believer comes to a profound conviction in Allah, as if he is seeing Him. A profound sign of this realised faith is the overflow of tears from the Believer\u2019s eyes. This emotional response produces tremors in his inner being. There is a deep spiritual upheaval within, and his tears testify to this inner revolution and any &#8220;realisation&#8221; which is not testified by tears are false flags. The discovery of Allah cannot be inherited like a family heirloom passed down from father to son or from one generation to the next. <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> is ultimately a deeply personal experience. True realisation of Allah is achieved solely through individual effort and personal striving. Each person&#8217;s journey to divine understanding is unique and cannot be transferred or inherited from others.<\/span><\/p><p><span style=\"font-weight: 400;\">The discovery of Allah is different from all other discoveries. For example, quantum mechanics (or DNA) was also a subject of discovery. But this discovery relates specifically to science. On this basis, and depending on the intention, no one is going to receive eternal reward. Yet the discovery of Allah entitles the discoverer to receive an eternal reward. Those who have discovered Allah are destined to enter Paradise. That is why a price has been set on the discovery of Allah. Without paying this price, no one can be given credit for discovering Allah. This price is that with his limited mind man must encompass a limitless Being and while engaging with the seen world, he should be able to discover the unseen Allah.<\/span><\/p><p><span style=\"font-weight: 400;\">One should understand that without God-realisation, one remains in a state of darkness. It is the spirit of inquiry that illuminates the path to knowledge, and this inquisitive spirit is essential for achieving God-realisation. Through God-realisation, a person ascends to a higher level of existence, gaining a true understanding of reality. It makes man worthy of being in the company of angels and enables him to receive divine inspiration.\u00a0\u00a0\u00a0\u00a0<\/span><\/p><h4>Doubt and Certainty\u00a0<\/h4><p><span style=\"font-weight: 400;\">In English, \u2018doubt\u2019 refers to a feeling of uncertainty or a lack of conviction. In Arabic, there are two words commonly translated as \u2018doubt\u2019: <\/span><i><span style=\"font-weight: 400;\">Rayb<\/span><\/i><span style=\"font-weight: 400;\"> and <\/span><i><span style=\"font-weight: 400;\">Shakk<\/span><\/i><span style=\"font-weight: 400;\">. <\/span><i><span style=\"font-weight: 400;\">Rayb<\/span><\/i><span style=\"font-weight: 400;\"> conveys the emotional experience associated with doubt, while <\/span><i><span style=\"font-weight: 400;\">Shakk<\/span><\/i><span style=\"font-weight: 400;\"> refers to the state of doubt itself. The polar opposite of <\/span><i><span style=\"font-weight: 400;\">Shakk<\/span><\/i><span style=\"font-weight: 400;\"> is <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (conviction).<\/span><\/p><p><span style=\"font-weight: 400;\">Doubt can arise from various sources: it may stem from a person\u2019s own mind, be influenced by the thoughts of others, or it may relate to actual uncertainties in the evidence itself. For instance, one might question the authenticity of a manuscript, either due to personal scepticism, the suggestion of another, or in some cases, their doubt may be justified. Spiritually, doubt is considered a disease of the <\/span><i><span style=\"font-weight: 400;\">Qalb<\/span><\/i><span style=\"font-weight: 400;\"> (heart), and the sins an individual commits directly affect their ability to attain certainty in faith. There is a strong correlation between sin and the heart\u2019s capacity to comprehend metaphysical truths as sins cloud the heart and diminishes its ability to attain <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (certainty). <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (certainty) is therefore the antithesis of doubt. While doubt leads to anxiety, sadness, and even depression, <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> cultivates happiness and inner peace. For example, if you are traveling to an unfamiliar destination and become lost, you are likely to feel tense and agitated, with these emotions rooted in doubt and the fear of the unknown. In contrast, when you know exactly where you\u2019re going, you are confident, certain of your path and you experience contentment and ease. Certainty eliminates the stress that comes from uncertainty and brings about a deep sense of assurance. An agnostic and atheist experience frustration, anxiety, and even depression, often subconsciously, all stemming from the lack of answers to life\u2019s existential questions. In contrast, certainty in knowledge of one&#8217;s Creator and the afterlife profoundly transforms a person&#8217;s perspective, outlook, and mindset.<\/span><\/p><h4>Three levels of Yaqin (certainty)<\/h4><p><span style=\"font-weight: 400;\">The Qur\u2019an describes three levels of <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (certainty), representing a spectrum of intellectual and spiritual stages:<\/span><\/p><ol><li><span style=\"font-weight: 400;\"> \u00a0 \u00a0 <\/span><span style=\"font-weight: 400;\">Ilm al-Yaqeen (certainty as the result of knowledge)<\/span><\/li><li><span style=\"font-weight: 400;\"> \u00a0 <\/span><span style=\"font-weight: 400;\">Ayn al-Yaqeen (empirical certainty)<\/span><\/li><li><span style=\"font-weight: 400;\"> \u00a0 <\/span><span style=\"font-weight: 400;\">Haqq al-Yaqeen (certainty gained through experience)[1]<\/span><\/li><\/ol><p><span style=\"font-weight: 400;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Prophet Ibrahim asked Allah to show him how He gives life to the dead and justified his request by stating, <\/span><b>\u201c&#8230;[I ask] so that my heart can be reassured\u2026\u201d<\/b><span style=\"font-weight: 400;\"> Scholars explain that Prophet Ibrahim wished to ascend from <\/span><i><span style=\"font-weight: 400;\">Ilm al-Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> to <\/span><i><span style=\"font-weight: 400;\">Ayn al-Yaqin<\/span><\/i><span style=\"font-weight: 400;\">. Ibn Hajr writes;<\/span><\/p><p><span style=\"font-weight: 400;\">\u201cIt can be understood that he (Ibrahim) asked to increase his <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\">, not to say that he was doubtful before. Knowledge has levels of strength, and he intended to ascend from <\/span><i><span style=\"font-weight: 400;\">Ilm al-Yaqin <\/span><\/i><span style=\"font-weight: 400;\">to <\/span><i><span style=\"font-weight: 400;\">Ayn al-Yaqin<\/span><\/i><span style=\"font-weight: 400;\">.\u201d<\/span><\/p><p><span style=\"font-weight: 400;\">Achieving <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\">, allows a Believer to benefit from the Signs of Allah. Allah says, <\/span><b>\u201cAnd in the earth are signs for those who are certain\u201d<\/b><span style=\"font-weight: 400;\">[4]<\/span><span style=\"font-weight: 400;\"> He specifies that only those with certainty will be able to benefit from the signs and proofs. Therefore, a person who attains <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (certainty) is never heedless of Allah and sees His signs in everything. Junayd al-Baghdadi said, \u201c<\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> is the internalization (<\/span><i><span style=\"font-weight: 400;\">Istiqrar) <\/span><\/i><span style=\"font-weight: 400;\">of knowledge that will not turn, change, or waiver in the heart.\u201d<\/span><span style=\"font-weight: 400;\">[5]<\/span><\/p><p><span style=\"font-weight: 400;\">So <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> is not merely a theoretical state designed to ease our insecurities; it plays a crucial and practical role in our lives. It serves as a powerful motivator, directly shaping and driving our actions. When we possess certainty, it fuels confidence and purpose, guiding us to act with clarity and determination. Ibn al-Qayyim explains that \u201c<\/span><i><span style=\"font-weight: 400;\">Yaqin is the spirit of the actions of the heart, which are the spirit of the actions of the body<\/span><\/i><span style=\"font-weight: 400;\">.\u201d <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (certainty) is meant to inspire us with the courage necessary to act in the world based on what we believe. He says, \u201c<\/span><i><span style=\"font-weight: 400;\">If it weren\u2019t for Yaqin, no one would choose to embark on the journey to Allah. Moreover, it is only through it (Yaqin) that a person is able to stand firm on the path.<\/span><\/i><span style=\"font-weight: 400;\">\u201d<\/span><\/p><h4>Yaqin vs. Feelings of Doubt<\/h4><p><span style=\"font-weight: 400;\">Firstly, \u201cfeelings\u201d associated with uncertainty do not necessarily indicate real doubt. They do not inherently prove that there is something wrong with the subject in question. Rather, uncertainty is a cognitive response that may be justified or unjustified depending on the context. It reflects the mind&#8217;s engagement with ambiguity, but not all uncertainty points to actual flaws or issues. Feelings of uncertainty regarding faith in Allah, Islam, or the Prophet Muhammad <\/span><span style=\"font-weight: 400;\">\ufdfa<\/span><span style=\"font-weight: 400;\"> should be considered from this perspective. The issue may reside in the individual rather than in the absence of convincing evidence. When subjective certainty does not align with objective truth, it suggests an imbalance within the person\u2019s mind or environment. Take for example, someone who experienced trauma involving religious authority figures during childhood. Due to these past social circumstances, their mind has formed an emotional link between religion and trauma. As a result, when this person encounters their faith later in life, it can trigger an anxiety response, leading to emotions that may be misinterpreted as uncertainty or doubt. This emotional reaction, rather than rational evaluation, shapes their sense of unease.\u00a0<\/span><\/p><p><span style=\"font-weight: 400;\">Secondly, experiencing uncomfortable fleeting thoughts does not contradict <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\">; in fact, it can serve as evidence of Faith. The Prophet <\/span><span style=\"font-weight: 400;\">\ufdfa<\/span><span style=\"font-weight: 400;\"> was asked; \u201c<\/span><i><span style=\"font-weight: 400;\">O Messenger of Allah, verily we perceive in our minds that which any one of us would consider too grave to even express<\/span><\/i><span style=\"font-weight: 400;\">.\u201d The Prophet replied, \u201c<\/span><i><span style=\"font-weight: 400;\">Do you really have such thoughts?<\/span><\/i><span style=\"font-weight: 400;\">\u201d They said, \u201c<\/span><i><span style=\"font-weight: 400;\">Yes<\/span><\/i><span style=\"font-weight: 400;\">.\u201d Upon this he said, \u201c<\/span><i><span style=\"font-weight: 400;\">That is the manifestation of faith\u2026<\/span><\/i><span style=\"font-weight: 400;\">\u201d Imam an-Nawawi explains that such thoughts, paradoxically, are signs of strong <\/span><i><span style=\"font-weight: 400;\">Iman<\/span><\/i><span style=\"font-weight: 400;\"> (faith). He explains that a person\u2019s discomfort with these involuntary thoughts reflects that they are protective of their faith and wish to ensure its security. The unease and blasphemous feeling arise precisely because faith is present \u2014without it, these thoughts wouldn\u2019t provoke any inner conflict or anxiety. As for the origin of these thoughts, he cites Qadhi Iyad, who explains them as whispers from Shaytan, aimed at those he has failed to misguide. Out of frustration, Shaytan resorts to these whispers, a sign of his defeat in leading the person astray.<\/span><\/p><p><span style=\"font-weight: 400;\">A person who is victim of unfounded doubt, may believe that the matter at hand is factually correct, yet, bound by their ill-mindset, they remain in doubt, fearing they could be wrong. Despite being well-educated and logically sound, vague doubts cloud their judgment, keeping them in a state of uncertainty. This internal struggle is also common on the path toward recognising Allah. A seeker may find themselves torn between doubt and conviction \u2014 wanting to believe, yet pulled toward doubt by various factors, creating inner conflict. Ibn Taymiyyah advised Ibn al-Qayyim, \u201c<\/span><i><span style=\"font-weight: 400;\">Do not let your heart be a sponge for every doubt and allegation so that it absorbs them and is moistened with nothing else. Instead, make your heart like solid glass; doubts pass over its surface but do not settle on the inside. Thus, the doubts are seen through the clearness of the glass but are repelled by its firmness. Otherwise, if you allow your heart to drink every doubt you encounter, it will end up affirming them<\/span><\/i><span style=\"font-weight: 400;\">.\u201d<\/span><\/p><p><span style=\"font-weight: 400;\">Attaining <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> is a divine blessing, as Ibn al-Qayyim explains, \u201c<\/span><i><span style=\"font-weight: 400;\">achieving Yaqin (certitude) cannot occur by virtue of the person\u2019s own ability, it is solely a gift from Allah that is granted to people as a favour upon them.<\/span><\/i><span style=\"font-weight: 400;\">\u201d<\/span><span style=\"font-weight: 400;\">[11]<\/span><span style=\"font-weight: 400;\"> When a sincere seeker, after a lifetime of confusion and doubt, finally attains <\/span><i><span style=\"font-weight: 400;\">Yaqin<\/span><\/i><span style=\"font-weight: 400;\"> (certainty), the heart is illuminated by <\/span><i><span style=\"font-weight: 400;\">Nur<\/span><\/i><span style=\"font-weight: 400;\"> (light). From this Iman (faith) emerges a deep conviction that strengthens the will with unshakable determination. It gives rise to love in its purest form \u2014 a Divine Love, free from self-interest or dependency. From this <\/span><i><span style=\"font-weight: 400;\">Iman<\/span><\/i><span style=\"font-weight: 400;\"> (faith) also springs a hope so powerful that it endures any storm, empowering the Believer with the courage to face the trials of the <\/span><i><span style=\"font-weight: 400;\">Dunyah<\/span><\/i><span style=\"font-weight: 400;\"> (world).<\/span><\/p><h4>Discovery of Allah<\/h4><p><span style=\"font-weight: 400;\">The discovery of Allah instils in a person a profound awareness of both creation and the Creator. Someone who attains this level of <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> becomes deeply reflective and serious. They view everything with heightened insight, engaging in deep introspection regarding their worship, behaviour, and interactions. This state of <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> permeates all aspects of their life, leading them to focus solely on pursuits that elevate their <\/span><i><span style=\"font-weight: 400;\">Ma\u2019rifah<\/span><\/i><span style=\"font-weight: 400;\">.<\/span><\/p><p><span style=\"font-weight: 400;\">Allah tells us that man was created for the worship of Allah alone. The purpose of this creation was that man should be granted the sublime ability to achieve the realization of Allah in the highest degree. Therefore, on the one hand, we were given the elevated intellectual capability required for this great purpose, while, on the other hand, we were given all the external resources necessary for them to carry out this purpose. As a Believer gains knowledge, their appreciation for the grandeur of the Creator deepens. For instance, modern space telescopes have expanded our understanding of the universe, showcasing how material observation can reveal new dimensions of knowledge. Similarly, just as there are varying levels of human observation of the material world, there are also different levels of realising Allah. A person&#8217;s status in the Hereafter will correspond to the level of their realisation of Allah, with neither more nor less than that. Achieving a high level of realisation requires profound and elevated thinking. The more one contemplates Allah\u2019s words and Creation, the deeper their realisation will become.<\/span><\/p><p><span style=\"font-weight: 400;\">In essence, the formula for <\/span><i><span style=\"font-weight: 400;\">Ma\u2018rifah<\/span><\/i><span style=\"font-weight: 400;\"> is simple: the depth of one\u2019s thinking directly correlates with the degree of realization attained. The more profound the contemplation, the higher the level of understanding.<\/span><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>The Universe: The Source of Ma\u2019rifah Historically, humans have forever grappled with three fundamental ontological questions. \u00a0 \u00a0 Who made me and everything around me? What is the nature of this Creator? \u00a0 What is the purpose of my life? What am I doing here and why have I been created? \u00a0 What will happen [&hellip;]<\/p>","protected":false},"author":31,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-2307","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/pages\/2307"}],"collection":[{"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/users\/31"}],"replies":[{"embeddable":true,"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/comments?post=2307"}],"version-history":[{"count":11,"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/pages\/2307\/revisions"}],"predecessor-version":[{"id":2368,"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/pages\/2307\/revisions\/2368"}],"wp:attachment":[{"href":"https:\/\/umrahguide-quranproject.org\/ar\/wp-json\/wp\/v2\/media?parent=2307"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}