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18-02-2009, 04:06 PM
["]IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL
WHO KNOWS HIMSELF KNOWS HIS LORD-PART I
A very beautiful Hadith of the Beloved Prophet of Islam says that
“Whosoever knows himself knows his Lord.”
“man 'arafa nafsahu faqad 'arafa Rabbahu”
This particular Hadith is highly focused, qualified for achieving and realizing closeness to Allah (S). What is meant by the idea of “knowing oneself” to achieve a close relationship with our Creator? What are the various entities of ourselves and the requirements of knowing oneself?
On examination of the Hadith, it communicates the design, way or method of knowing oneself through the understanding of knowing Allah.
Allah makes it clear in Surah 50 Al Qaf, Verse 16 that:
“It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than his jugular vein.”
This verse illustrates and beautifully explains the position of our relationship and the closeness to our Creator which must be realized for our guidance and transformation.
To be closer then the “jugular vein” relates to the core and the nature of ourselves. Let us examine the entities within ourselves to achieve and discover this close proximity to our Creator, the Lord of the heavens and the earth.
The entities of the self
We have a body, encompassing the various organs, senses and cognitive faculties which are guiding principle for our awareness and development. Although these faculties are foundational and guiding instruments, they are not sufficient for realizing a higher transcendental, contented and spiritual individual.
When one observes oneself, one sees a lower base self or nafs al Ammara bis-soo, which is always in anguish to please the desire and the material aspect of the self. This soul is inclined towards evil.
The Noble Qur`an describes this self in Surah 12 Yusuf, Verse 53:
“Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful.”
This lower instigating self follows its whims that is disruptive and can progress to a self-reproaching or blaming soul which is called nafs al Lawwama.
The Glorious Qur`an in Surah 75 Al Qiyamah (The Resurrection), Verse 2 describes nafs al Lawwama:
“And I do call to witness the self-reproaching spirit”
Sheikh Ibn Ata’illah Iskandri (R) a spiritual master of the Shadhiliyyah Sufi Order (Tariqa) who lived in Egypt in the 13th Century A.D. (died 1309) tells us that these two levels and the lower character of these nafs are not close to Allah (S) and are not accepted by Him.
The Witnessing of the self
These disruptive forces and evil tendencies must be witnessed from a clearer perspective within ourselves if an unveiling is to take place for a heightened consciousness that emanates from a contented self.
E.g. when we witness a particular characteristic as rancor, greed, anger, blaming etc. from within ourselves, then that negative aspect is realized for a healing and discipline by one’s watchfulness of them. Hence we have to be ever vigilant of these negative temperaments that arise within ourselves for their transformation.
Through reasoning, witnessing and disciplining of the beastly lower self and its various evil and blaming characteristics are the beginning of progressing one’s behaviour to experience the path of Tawheed (the unity or oneness of Allah) and to establish Taqwa (the consciousness of Allah (S)) and the Zikr (remembrance) of Allah (S), that will lead to a contented heart and self which will realize the ultimate closeness to Allah (S).
What is this path of Allah (S) consciousness?
The Purification of the self
The Qur`an declares in Surah 91 Ash-Shams (The Sun), Verse 9:
“Indeed he succeeds who purifies his own self…”
The purification of the self then leads one to know Allah. How can one know Allah (S) by Allah (S)?
The Prophet (SAW) of Islam said that there is an organ in the body that if it is ill the entire body is ill, and that is the heart. Some may understand this to be a physically conditioned heart, which may be true, but in this case the Prophet (S) was talking about a higher and healthy spiritual state of the heart.
If a healthy spiritual heart is the vehicle to know yourself which realizes the knowing of Allah (S), then the stages, degrees of knowledge to develop that awareness must be learnt, practised and taught to achieve such a station (makam).
There must be an entity within us, which is perfect and our objective. We have seen why a healthy heart is important and necessary for our wakefulness and development. The heart for mankind is as water is for fish. Therefore a seeker must watch his heart, nourish his iman and persevere towards righteous action, righteous deeds and establish patience for the pleasure of His Lord.
Surah 13 Ar Ra’ad (The Thunder), Verse 28 confirms that:
“Those who believe, and whose hearts find satisfaction in the remembrance of Allah. For without doubt in the remembrance of Allah do hearts find satisfaction.”
Therefore, within the heart must reside the perfect entity which is our goal - the contented self (the ruh).
IMAM Ali Ibn Abi Taleb , Peace be upon him once said:
I knew my Lord by my Lord-Araftu Rabi bi Rabi”
To understand Imam Ali's statement relates to the purest form of worship when something is enriched by Allah (S). He said the purest thing that is acquired by anyone is a heart nourished by Allah (S). He therefore knew Allah (S) by the light that was within him. This light can only be the soul (ruh) that resided within his heart.
Allah (S) asks the contented soul (the ruh) in the Noble Qur`an in Surah 7 Al Araf (The Heights), Verse 172:
“Am I not your Lord (who cherishes and sustains you)?”-They said: "Yes! We do testify!”
Alastu birabbikum, qaloo bala shahidna
It was when the soul (ruh) was created that the light of Allah’s (S) Words was reflected in the soul (the ruh). That is the perfect and the natural entity within us, which is described as the soul (the ruh). This perfect entity, the soul (the ruh) is the testimony to ourselves as to “Whom we belong and to Whom we will return”. This was the covenant that was accepted by the soul (the ruh) and who must finally return to its Lord in the original pure state.
The Qur`an al Kareem asserts in Surah 43 AZ Zakhruf (Ornaments of Gold), Verse 14:
“And verily, to Our Lord we indeed are to return!”
The example of the first man Adam (AS) and his wife Hawa (AS), who in heaven were disobedient to Allah (S), were removed and placed on earth. This story explained in the Great Qur`an of a soul that was to be disciplined and must make its return from the worldly to the hereafter.
Prophet Adam (AS) discovered that the vessel to return to heaven was through the world, but it was essential to return illumined, enlightened, righteous, groomed and contented to the true abode of this perfected soul. (Refer Surah 7 Al Araf (The Heights), Verse 19-29).
The following Surah 13 Ar Ra’ad (The Thunder), Verse 11 tells us how Allah (S) will expect our condition:
“Verily, never will Allah (S) change the condition of a people until they change what is in their hearts.”
At the time the soul (the ruh) was created, it recognized and acknowledged the position of its Lord, the Creator of the heavens and the earth. Therefore it is essential that mankind accept responsibility for its souls (the ruh) and fulfill the covenant that it made with its Creator.
For mankind to make this journey back to heaven it is imperative that we change the condition of our hearts and character towards that which is obedient, serves and submits to the will of Allah (S). Human beings, due to their forgetfulness and heedlessness must remember the original covenant that was made with the Almighty Creator which will set in motion the return journey to Him.
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WHO KNOWS HIMSELF KNOWS HIS LORD-PART I
A very beautiful Hadith of the Beloved Prophet of Islam says that
“Whosoever knows himself knows his Lord.”
“man 'arafa nafsahu faqad 'arafa Rabbahu”
This particular Hadith is highly focused, qualified for achieving and realizing closeness to Allah (S). What is meant by the idea of “knowing oneself” to achieve a close relationship with our Creator? What are the various entities of ourselves and the requirements of knowing oneself?
On examination of the Hadith, it communicates the design, way or method of knowing oneself through the understanding of knowing Allah.
Allah makes it clear in Surah 50 Al Qaf, Verse 16 that:
“It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than his jugular vein.”
This verse illustrates and beautifully explains the position of our relationship and the closeness to our Creator which must be realized for our guidance and transformation.
To be closer then the “jugular vein” relates to the core and the nature of ourselves. Let us examine the entities within ourselves to achieve and discover this close proximity to our Creator, the Lord of the heavens and the earth.
The entities of the self
We have a body, encompassing the various organs, senses and cognitive faculties which are guiding principle for our awareness and development. Although these faculties are foundational and guiding instruments, they are not sufficient for realizing a higher transcendental, contented and spiritual individual.
When one observes oneself, one sees a lower base self or nafs al Ammara bis-soo, which is always in anguish to please the desire and the material aspect of the self. This soul is inclined towards evil.
The Noble Qur`an describes this self in Surah 12 Yusuf, Verse 53:
“Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful.”
This lower instigating self follows its whims that is disruptive and can progress to a self-reproaching or blaming soul which is called nafs al Lawwama.
The Glorious Qur`an in Surah 75 Al Qiyamah (The Resurrection), Verse 2 describes nafs al Lawwama:
“And I do call to witness the self-reproaching spirit”
Sheikh Ibn Ata’illah Iskandri (R) a spiritual master of the Shadhiliyyah Sufi Order (Tariqa) who lived in Egypt in the 13th Century A.D. (died 1309) tells us that these two levels and the lower character of these nafs are not close to Allah (S) and are not accepted by Him.
The Witnessing of the self
These disruptive forces and evil tendencies must be witnessed from a clearer perspective within ourselves if an unveiling is to take place for a heightened consciousness that emanates from a contented self.
E.g. when we witness a particular characteristic as rancor, greed, anger, blaming etc. from within ourselves, then that negative aspect is realized for a healing and discipline by one’s watchfulness of them. Hence we have to be ever vigilant of these negative temperaments that arise within ourselves for their transformation.
Through reasoning, witnessing and disciplining of the beastly lower self and its various evil and blaming characteristics are the beginning of progressing one’s behaviour to experience the path of Tawheed (the unity or oneness of Allah) and to establish Taqwa (the consciousness of Allah (S)) and the Zikr (remembrance) of Allah (S), that will lead to a contented heart and self which will realize the ultimate closeness to Allah (S).
What is this path of Allah (S) consciousness?
The Purification of the self
The Qur`an declares in Surah 91 Ash-Shams (The Sun), Verse 9:
“Indeed he succeeds who purifies his own self…”
The purification of the self then leads one to know Allah. How can one know Allah (S) by Allah (S)?
The Prophet (SAW) of Islam said that there is an organ in the body that if it is ill the entire body is ill, and that is the heart. Some may understand this to be a physically conditioned heart, which may be true, but in this case the Prophet (S) was talking about a higher and healthy spiritual state of the heart.
If a healthy spiritual heart is the vehicle to know yourself which realizes the knowing of Allah (S), then the stages, degrees of knowledge to develop that awareness must be learnt, practised and taught to achieve such a station (makam).
There must be an entity within us, which is perfect and our objective. We have seen why a healthy heart is important and necessary for our wakefulness and development. The heart for mankind is as water is for fish. Therefore a seeker must watch his heart, nourish his iman and persevere towards righteous action, righteous deeds and establish patience for the pleasure of His Lord.
Surah 13 Ar Ra’ad (The Thunder), Verse 28 confirms that:
“Those who believe, and whose hearts find satisfaction in the remembrance of Allah. For without doubt in the remembrance of Allah do hearts find satisfaction.”
Therefore, within the heart must reside the perfect entity which is our goal - the contented self (the ruh).
IMAM Ali Ibn Abi Taleb , Peace be upon him once said:
I knew my Lord by my Lord-Araftu Rabi bi Rabi”
To understand Imam Ali's statement relates to the purest form of worship when something is enriched by Allah (S). He said the purest thing that is acquired by anyone is a heart nourished by Allah (S). He therefore knew Allah (S) by the light that was within him. This light can only be the soul (ruh) that resided within his heart.
Allah (S) asks the contented soul (the ruh) in the Noble Qur`an in Surah 7 Al Araf (The Heights), Verse 172:
“Am I not your Lord (who cherishes and sustains you)?”-They said: "Yes! We do testify!”
Alastu birabbikum, qaloo bala shahidna
It was when the soul (ruh) was created that the light of Allah’s (S) Words was reflected in the soul (the ruh). That is the perfect and the natural entity within us, which is described as the soul (the ruh). This perfect entity, the soul (the ruh) is the testimony to ourselves as to “Whom we belong and to Whom we will return”. This was the covenant that was accepted by the soul (the ruh) and who must finally return to its Lord in the original pure state.
The Qur`an al Kareem asserts in Surah 43 AZ Zakhruf (Ornaments of Gold), Verse 14:
“And verily, to Our Lord we indeed are to return!”
The example of the first man Adam (AS) and his wife Hawa (AS), who in heaven were disobedient to Allah (S), were removed and placed on earth. This story explained in the Great Qur`an of a soul that was to be disciplined and must make its return from the worldly to the hereafter.
Prophet Adam (AS) discovered that the vessel to return to heaven was through the world, but it was essential to return illumined, enlightened, righteous, groomed and contented to the true abode of this perfected soul. (Refer Surah 7 Al Araf (The Heights), Verse 19-29).
The following Surah 13 Ar Ra’ad (The Thunder), Verse 11 tells us how Allah (S) will expect our condition:
“Verily, never will Allah (S) change the condition of a people until they change what is in their hearts.”
At the time the soul (the ruh) was created, it recognized and acknowledged the position of its Lord, the Creator of the heavens and the earth. Therefore it is essential that mankind accept responsibility for its souls (the ruh) and fulfill the covenant that it made with its Creator.
For mankind to make this journey back to heaven it is imperative that we change the condition of our hearts and character towards that which is obedient, serves and submits to the will of Allah (S). Human beings, due to their forgetfulness and heedlessness must remember the original covenant that was made with the Almighty Creator which will set in motion the return journey to Him.
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