For, if you know yourself as the micro world, you will know the universe as the macro world. Thereby, you will know who and what the ‘Rabb of the worlds’ is!
The sayr-i anfusi (the path of the inward journey) is the process of knowing the self.
The travelers of this path will unavoidably pass through and stop over at the station of ‘knowing the self as the Reality.’ This will lead them to the pit: “I am the Reality (Haqq) I will do as I please, all is legitimate for me.” This state is referred to as the nafs-i mulhima (the inspired self) for the self, in this state, begins to receive inspiration as to its own reality. If one cannot surpass this station and reach the ‘content consciousness’ state, then the inciting self (nafs-i ammarah) will begin to weigh heavier. With the knowledge of the inspired self, the self will begin to develop a pharaoh-like identity and begin perceiving itself as perfect and everybody else as flawed, and in this state it will leave this world!
“So many heads were lost on this path, about which nobody inquired” was said in reference to these losses!
Indeed, man’s essence may be comprised of the Reality, but this does not exonerate man from being responsible for his deeds! At every moment, man will inevitable live the consequence of his previous actions! He will compulsorily live the outcome of whatever thought or action he yields!
In other words, today is the result of yesterday.
Now, let us come to the crux of the matter…
Let us try to understand this in light of Hadhrat Abu Bakr’s most excellently put words: “The comprehension that you will never comprehend Allah, is the comprehension of Allah”…
Everything the Quran expounds in regards to the One whose name is Allah should be evaluated in respect of both the universal aspect (i.e. in terms of the essence and consciousness of the universe) and the aspect pertaining to the existence denoted by the word ‘man’ and his reality!
As I mentioned above, all of the definitions delineated in the Ayat al-Qursi, in the verses beginning with “Kul audhu” and “Kul HuAllahulleziy” reveal the various qualities of manifestation, both universally and through man.
So what and where is the Rabb and the Malik in whom we seek refuge then? Where is “ilahin nas” to whom we resort?
The Names of Allah are the compositional qualities present in the dimension of Rububiyyah (the compositional qualities denoted by the Names), both in the universe and in man’s existence.
Hence, when we read the Quran, we must be cognizant of the fact that everything said in regards to Allah denotes the structural compositions, or the qualities, that comprise us. And everything we are to encounter in the future will be in the scope of these qualities!
To sum it up: If we want to understand the Quran, first we must keep in mind that the Quran is not a book of commands sent by a God beyond. Then, with the conception that it is the book of the System of Allah, of ‘sunnatullah’ and the disclosure of the intrinsic qualities pertaining to the essence of man and the universe denoted by the name ‘Allah’, we may begin to walk on the path to maturity…
The ultimate and undeniable reality is that the One whose name is ‘Allah’, is the creator of man and the multiple universes with the compositional qualities denoted by His names, within His knowledge!
But, neither man nor the universe can be deified!
To this day, no truly enlightened conscious being has declared to be ‘Allah’!
30 May 2005
Raleigh – NC, USA