Umrah Guide

Home

The Universe: The Source of Ma’rifah

Historically, humans have forever grappled with three fundamental ontological questions.

  1.     Who made me and everything around me? What is the nature of this Creator?
  2.   What is the purpose of my life? What am I doing here and why have I been created?
  3.   What will happen to me when I die?

     The 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.

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; 

  1. Natural Disposition (Fitrah),
  2. Intellect/Rational thinking (Aql) and,
  3. Revelation (Wahy).

By default, Allah has endowed every human being with a natural inclination towards faith, known as Fitrah. Alongside this inherent disposition, He has provided us with sensory faculties—such as sight and hearing—that aid in rational thinking, referred to as Aql. Aql 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’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.

However, whilst the Fitrah and Aql offer us general insights, it is Wahy (revelation) that provide complete answers to spiritual guidance. Whilst the Fitrah and Aql 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 Wahy. Ibn Taymiyyah writes, “The Prophets brought that which could not be known by reason alone…” Umar al-Ashqar adds, “The 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.” Revelation, therefore, completes the burden of evidence (Hujjah) upon someone, leaving them with no excuse on the Day of Judgement.

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 Ma‘rifah, represents the pinnacle of spiritual and intellectual development. It is a quest for the ultimate truth, ultimate love and ultimate happiness. Ma‘rifah encompasses the discovery of Allah’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’s exploration of Ma‘rifah continues forever. In Paradise, the most fulfilling experience will be to dwell in the garden of Ma‘rifah, where the inhabitants will delight in the endless discovery of Allah’s infinite wonders. The present world only serves as preparation for this eternal pursuit of divine knowledge and joy in Paradise.

The universe itself is a boundless library filled with signs and lessons, with every particle serving as an encyclopaedia of Ma‘rifah. 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 Ma‘rifah. Instead, the realisation of Allah involves a profound intellectual and spiritual discovery, deeply rooted in understanding and reflection. We can liken Ma‘rifah to a seed that gradually grows into a majestic tree. Similarly, Ma‘rifah 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’s 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 “realisation” 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. Ma‘rifah is ultimately a deeply personal experience. True realisation of Allah is achieved solely through individual effort and personal striving. Each person’s journey to divine understanding is unique and cannot be transferred or inherited from others.

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.

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.    

Doubt and Certainty 

In English, ‘doubt’ refers to a feeling of uncertainty or a lack of conviction. In Arabic, there are two words commonly translated as ‘doubt’: Rayb and Shakk. Rayb conveys the emotional experience associated with doubt, while Shakk refers to the state of doubt itself. The polar opposite of Shakk is Yaqin (conviction).

Doubt can arise from various sources: it may stem from a person’s 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 Qalb (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’s capacity to comprehend metaphysical truths as sins cloud the heart and diminishes its ability to attain Yaqin (certainty). Yaqin (certainty) is therefore the antithesis of doubt. While doubt leads to anxiety, sadness, and even depression, Yaqin 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’re 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’s existential questions. In contrast, certainty in knowledge of one’s Creator and the afterlife profoundly transforms a person’s perspective, outlook, and mindset.

Three levels of Yaqin (certainty)

The Qur’an describes three levels of Yaqin (certainty), representing a spectrum of intellectual and spiritual stages:

  1.     Ilm al-Yaqeen (certainty as the result of knowledge)
  2.   Ayn al-Yaqeen (empirical certainty)
  3.   Haqq al-Yaqeen (certainty gained through experience)[1]

      Prophet Ibrahim asked Allah to show him how He gives life to the dead and justified his request by stating, “…[I ask] so that my heart can be reassured…” Scholars explain that Prophet Ibrahim wished to ascend from Ilm al-Yaqin to Ayn al-Yaqin. Ibn Hajr writes;

“It can be understood that he (Ibrahim) asked to increase his Yaqin, not to say that he was doubtful before. Knowledge has levels of strength, and he intended to ascend from Ilm al-Yaqin to Ayn al-Yaqin.”

Achieving Yaqin, allows a Believer to benefit from the Signs of Allah. Allah says, “And in the earth are signs for those who are certain”[4] He specifies that only those with certainty will be able to benefit from the signs and proofs. Therefore, a person who attains Yaqin (certainty) is never heedless of Allah and sees His signs in everything. Junayd al-Baghdadi said, “Yaqin is the internalization (Istiqrar) of knowledge that will not turn, change, or waiver in the heart.”[5]

So Yaqin 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 “Yaqin is the spirit of the actions of the heart, which are the spirit of the actions of the body.” Yaqin (certainty) is meant to inspire us with the courage necessary to act in the world based on what we believe. He says, “If it weren’t 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.

Yaqin vs. Feelings of Doubt

Firstly, “feelings” 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’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 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’s 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. 

Secondly, experiencing uncomfortable fleeting thoughts does not contradict Yaqin; in fact, it can serve as evidence of Faith. The Prophet was asked; “O Messenger of Allah, verily we perceive in our minds that which any one of us would consider too grave to even express.” The Prophet replied, “Do you really have such thoughts?” They said, “Yes.” Upon this he said, “That is the manifestation of faith…” Imam an-Nawawi explains that such thoughts, paradoxically, are signs of strong Iman (faith). He explains that a person’s 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 —without it, these thoughts wouldn’t 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.

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 — wanting to believe, yet pulled toward doubt by various factors, creating inner conflict. Ibn Taymiyyah advised Ibn al-Qayyim, “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.”

Attaining Yaqin is a divine blessing, as Ibn al-Qayyim explains, “achieving Yaqin (certitude) cannot occur by virtue of the person’s own ability, it is solely a gift from Allah that is granted to people as a favour upon them.[11] When a sincere seeker, after a lifetime of confusion and doubt, finally attains Yaqin (certainty), the heart is illuminated by Nur (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 — a Divine Love, free from self-interest or dependency. From this Iman (faith) also springs a hope so powerful that it endures any storm, empowering the Believer with the courage to face the trials of the Dunyah (world).

Discovery of Allah

The discovery of Allah instils in a person a profound awareness of both creation and the Creator. Someone who attains this level of Ma‘rifah becomes deeply reflective and serious. They view everything with heightened insight, engaging in deep introspection regarding their worship, behaviour, and interactions. This state of Ma‘rifah permeates all aspects of their life, leading them to focus solely on pursuits that elevate their Ma’rifah.

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’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’s words and Creation, the deeper their realisation will become.

In essence, the formula for Ma‘rifah is simple: the depth of one’s thinking directly correlates with the degree of realization attained. The more profound the contemplation, the higher the level of understanding.

en_USEnglish