Shari`at, Tariqat and Haqiqat
(Islamic law, Spiritual path and Truth)
Another important cause of disagreement between the gnostics and others especially the jurists, is the special view that the gnostics hold about
shari'at, tariqat and
Haqiqat.
The gnostics and the jurists agree that the rules of Islamic
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law are based on truth and good reason implying definite advantages. Generally the jurists interpret the good reasons as those things that ensure man's maximum material and spiritual well-being. But the gnostics believe that all paths go to Allah and all truths and good reasons pave the way for reaching Him.
The jurists say that all rules of Islamic law have certain implicit advantages which may be considered their rationale or spirit. These advantages can be gained only by acting according to these rules. The gnostics, on the other hand, say that these good reasons are a sort of stages which lead man to the station of proximity to Allah and guide him to having access to the Truth.
The gnostics believe that the inner side of the Islamic law is that spiritual path which is called
tariqat and the end of this path is Truth, that is unity of Allah in the special sense we mentioned earlier. According to them, this position can be attained only by annihilating "self". The gnostic believes in three things:
shariat, tariqat and
haqiqat. The
shari`at is a means of reaching the
tariqat and the
tariqat is a means of reaching the
haqiqat. Thus the
shari`at is the husk in comparison with the
tariqat and the
tariqat is the kernal. Similarly the
tariqat is the husk in comparison with the
haqiqat and the
haqiqat is the kernel.
From the view point of the jurists
(Fuqaha) the Islamic teachings are divided into three parts. The first part consists of the fundamentals
(`Aqa'id) which are dealt with in scholastic theology. As far as the questions relating to the fundamentals are concerned, one must have a firm belief in all Islamic fundamentals and basic tenets at least intellectually.
Another part of Islamic teachings concerns with morals
(Akhlaq). This part deals with good morals and bad morals which are discussed in ethics.
The third part of Islamic teachings deals with the rules of law which are mentioned in Islamic jurisprudence.
All these parts of Islamic teachings are independent of each other. The fundamentals are related to reason and thinking; the morals are related to the habits and leanings; and the rules of law are related to the limbs and organs. (Articles of Acts)
As far as the fundamentals are concerned, the gnostics do not consider the mere intellectual belief to be enough. They say
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that it is necessary to ponder over the truths in which a man believes and also to do something to remove the curtain existing between him and these truths. Similarly the gnostics do not consider the limited range of good moral, enough. Instead of abiding by philosophical and scientific morals they suggest the undertaking of spiritual journey which has its own special characteristics.
As far as the rules of law are concerned, the gnostics are not opposed to them. There are only a few questions about which their opinions may be considered to be contrary to the accepted principles of Islamic law.
The gnostics call the above-mentioned three components of the Islamic teachings
shari'at, tariqat and
haqiqat.
They maintain that just as man is composed of three parts, body, soul and intellect, which cannot be separated from each other and in spite of each part having a separate entity, all the three parts form a unified whole, the same is the case with
shari'at, tariqat and
haqiqat. The relation existing between them is that of inside and outside. The
shari'at is outside; the
tariqat is inside and the
haqiqat is inside of the inside. The gnostics also believe that the human existence has many stages and grades and that some of these grades are beyond human comprehension. We shall return to this question later and explain it further.
Material of Islamic Gnosis
To gain knowledge of a science it is necessary to know its history and the developments which took place in it from time to time. It is also necessary to be conversant with the basic books of that science and with the personalities who invented or developed it. Now we come to these questions.
The first question which may be mentioned here is whether the science of Islamic gnosis has developed in the same way as that of Islamic jurisprudence, principles of jurisprudence, Qur'anic exegesis and
Ahadith(traditions). The basic material of which was acquired by the Muslims from Islam and the principles and rules of which were subsequently discovered by themselves; or is the nature of Islamic gnosis similar to that of mathematics and medicine, the sciences which in the beginning
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came to the Muslim world from abroad and then the Muslims developed them to the utmost? Or is there any third possibility?
As for the gnostics, they uphold the first alternative and totally reject all other possibilities. But some orientalists have been insisting and still insist that the subtle ideas of gnosis and mysticism have entered the Muslim world from outside.
Sometimes they allege that the origin of the gnostic ideas is Christian and they have penetrated the Muslim Circles as the result of a contact between the Muslims and the Christian monks. Sometimes they describe gnosis and mysticism as a reaction of the Iranians against the Arabs and Islam. Sometimes they call mysticism a by-product of neo-Platonic philosophy, which is an amalgam of the views of Aristotle, Plato and Pythagoras on the one hand and Judo-Christian tenets on the other. Sometimes these Orientalists assert that Islamic mysticism has taken its inspiration from Buddist ideas. Strange as it may seem in the Muslim world also the opponents of gnosis in Islam have been constantly trying to prove that its origin is non-Islamic and it is alien to Islam.
According to the third theory gnosis both in its theoretical and practical aspects has been basically derived from Islam only, although subsequently it has been influenced by other sources also, especially by scholastic theology, philosophy and illuminism, which all have considerably changed its complexion.
Now the question is whether like the jurists the gnostics also have been successful in arranging on correct lines the basic material which they originally obtained from Islam and whether they have been able to frame the working rules accordingly. If so how far have they been able to ensure that they do not deviate from the true Islamic principles? Has the outside influence on Islamic gnosis been limited to a reasonable extent?
Has Islamic gnosis assimilated the extraneous influences or have they turned it away from its original direction?
All these questions require deep thinking and thorough discussion. Anyhow, it should be admitted that Islamic gnosis owes its inspiration to Islam. The proponents and supporters of the first and to a certain of the second theory also, hold that Islam is a simple, plain and unequivocal religion. It does not contain anything mysterious or unintelligible.
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Monotheism is the most fundamental belief of Islam, which maintains that as every house has a builder who is distinct and separate from the house itself, similarly this world also has a builder who is separate from this world and is totally independent of it.
In the eyes of Islam asceticism
(zuhd) is the basis of property and other worldly goods. Asceticism means to shun transitory luxuries of this world for the sake of ever lasting spiritual and next worldly benefit. For this purpose one has to abide by certain rules of law mentioned in Islamic jurisprudence.
This group is of the opinion that what the gnostics mean by unity of Allah is quite different from Islamic monotheism for according to the gnostics unity of Allah means unity of existence. In other words they believe that there exists nothing except Allah, His names and attributes and their manifestations.
The spiritual journey of the gnostics is also different from Islamic asceticism, for in connection with their spiritual journey the gnostics talk of certain things such as love for Allah, annihilation of self and abiding in Allah and the revelation of Allah's glory on the heart of the gnostics, the things of which there is no trace in Islamic asceticism.
The
tariqat of the gnostics is also different from the
shari`at (Islamic law). The rules of personal behaviour and life style discussed in the
tariqat are not found in Islamic jurisprudence.
This group holds that the virtuous companions of the Holy Prophet whom the gnostics and mystics claim to follow, were only ascetics and they knew nothing of the gnostics' spiritual journey nor were they conversant with the gnostic unity of Allah. All that they did was that they were indifferent to the worldly goods and concentrated their attention on the other world. They feared the punishment of Hell and hoped for the reward of Paradise. But the theory of this group is not acceptable in any way. The early period of Islam is more profound than these people intentionally or out of ignorance suppose. Islamic Monotheism is not so simple or so hollow as they think, nor is Islam limited to dry asceticism. Neither the Holy Prophet's virtuous companions were so simple as these people assert, nor are the Islamic injunctions limited to external acts of devotion.
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Here we would like to point out briefly that in the original teachings of Islam there are many things which hint at the lofty and nice points of both practical and theoretical gnosis.
As for the question as to how far the Muslim gnostics and mystics have benefited from these teachings and what mistakes they have committed, it
is not possible to deal with these points in this brief discourse.
As for the unity of Allah, the Holy Qur'an has not anywhere compared Allah and His creation to a house and its builder. The Qur'an declares that Allah is the Creator of the whole world and that He is everywhere and with everything.
The Qur'an says:
Wherever you turn your face, Allah's face is there. (Surah al-Baqarah, 2:115)
We are closer to you than yourselves. (Surah Qaf, 50:16)"
He is the First and the Last (every thing begins from Him and ends at Him), and the Manifest and the Hidden. (Surah al-Hadid, 57:3)
It is obvious that such verses of the Qur'an draw the mind to a form of monotheism better and higher than the monotheism of the masses. There is a tradition in the Kafi which says that Allah knew that during a later period there would be people who would go deep into monotheism, and that is why he revealed the surah, al-Tawhid and the initial verses of the surah al-Hadid.
To prove the validity of spiritual journey and gaining proximity to Allah, it is enough to keep in mind the verse speaking about "meeting Allah" and "gaining His good pleasure". Moreover there are verses which speak of revelation and inspiration or say that the angels talked with some persons other than the Prophets, for example with Maryam (Mary). In this connection the verses relating to the Holy Prophet's ascension to heaven are also important.
In the Qur'an the appetitive soul, the admonishing soul and the contented and calm soul have been mentioned. There is also a mention of the knowledge imparted direct by Allah as well as of guidance as the result of one's striving.
Those who strive for our sake, We guide them to Our paths. (Surah alAnkabut, 29:69)'
Similarly the Qur'an has described the purification of the soul as the cause of success.
Indeed he is successful who causes
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the soul to flourish; and indeed he is
a failure who stunts it. (Surah ash Shams, 91:7 - 8)
At several places in the Qur'an the love of Allah has been described as superior to all human relations and affections.
The Qur'an says that every particle of the universe glorifies Allah. This has been stated in a way that suggests that if man perfects his
`tafaqquh' (understanding) he can understand their glorification. Furthermore, in connection with human nature it has been said that Allah has breathed His spirit in man.
These things are enough to draw attention to the existence of vast spiritual relations, especially to the relation between man and Allah.
As mentioned earlier the question is not whether the Muslim gnostics used this material rightly or wrongly. What is important is that this material exists and it is potentially capable of suggesting very fine ideas. Even if it is admitted that the Muslim gnostics did not use this material rightly, some other people, not known as gnostics or mystics have correctly used it.
Furthermore, the Muslim traditions, reports, sermons, supplications, 'protests'
1 and the life accounts of eminent personalities of Islam clearly indicate that dry asceticism and mere worship in the hope of the next worldly reward were not considered enough in the early period of Islam.
These reports, sermons, supplications and 'protests' contain highly sublime points. The life accounts of early eminent Muslim personalities throw enough light on their lofty spirituality, enlightened heart, burning passion and spiritual love. Here we relate only one story:
There is a report in the Kafi that one day after performing his prayers the Holy Prophet saw a weak and lean young man whose colour had turned pale, whose eyes were sunken and who could balance himself with difficulty. The Holy Prophet asked him who he was. He said: 'I carry conviction.' `What is the sign of your conviction?', said the Holy Prophet. In reply he said: `It is my conviction that has grieved me, that keeps me awake during the night (night vigil) and that keeps me thirsty during
____________
1 The books composed in protest against wrong tenets and views like al Ihtijaj by Tabrasi.
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the day (on account of fasting). It has made me oblivious of every thing in the world. I see as if the Throne of Allah was set up for the purpose of reckoning the deeds of the people who were assembled in the Assembly Square, I being one of them. I see the dwellers of Paradise enjoying themselves and the dwellers of Hell undergoing punishment. It appears as if even now I was hearing the blast of Hell flames with my own ears.' The Holy Prophet turned to his companions and said: 'He is the man whose heart Allah has enlightened with the light of faith.' Then the Holy Prophet turned to that young man and said: 'Keep up this state of yours, lest you lose it.'
The young man said: 'Please pray to Allah to grant me martyrdom.' Before long a battle took place. The young man took part in it and was martyred.
Even the life account of the Holy Prophet himself and his sayings and supplications are full of spiritual fervour and gnostic hints. The gnostics often quote his prayers as their authority.
Imam Ali's sayings also are replete with spirituality and almost all mystics and gnostics trace the origin of their orders to him. Here we quote two passages from Nahjul Balaghah:
There is no doubt that Allah the Almighty has made His remembrance the polish of the hearts. By means of it the deaf begin to hear, the blind begin to see and the arrogant become submissive. In every age and period Allah the Almighty has created men in whose minds He puts His secrets and through whose intellect He talks to them.' (Sermon — 220)
A godly person enlivens his heart and annihilates his ego till what is coarse becomes soft. A bright light like lightning shines in front of him, shows him the way and helps him in advancing towards Allah. Many doors push him forward till he reaches the gate of peace and safety and arrives at the destination where he has to stay. His feet are firm and his body contented, for he uses his heart and pleases his Lord.' (Sermon — 218)
Islamic supplications, especially those which have been taught by the Imams of the Holy Prophet's Progeny are a source of knowledge. The Supplication of Kumayl, the Supplication of Abu Hamzah Thumali, the Munajat Sha`baniyyah and the Sahifah Sajjadiyyah contain most sublime and heart warning spiritual expressions.
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Is it necessary in the presence of all these sources that we roam about looking for alien sources?
A similar question arises in connection with the protest campaign launched by the holy Prophet's prominent companion Abu Zar Ghifdri, against the tyrants of his time. He strongly criticized tyranny and discrimination committed by them and as a result under went many hardships. At last he was exiled and he died in exile.
Some orientalists have raised the question as to what Abu Zar's motive was. They look for the motive of his campaign outside the Muslim world.
An Arab Christian George Jordaq in his book Imam Ali — The Voice of Human Justice, says:
`We are surprised at these people. Will it be reasonable if we see a man sitting at the bank of a river or at the coast of a sea and then try to find out from which stream he got that water with which he filled his pot? If we do so, we will be overlooking the river or the sea and will be looking for a stream from where he might have brought water."
Evidently Abu Zar could have no motive other than Islam. What other motive could have persuaded him to agitate against the tyranny of Mu'awiyah etc.?
Exactly the same case is with gnosis. The Orientalists have shut their eyes to the great source of Islam and are looking for some other source which they may describe as the motivating force of the spirituality of Islam.
Can we reject the sources of the Qur'an, traditions, sermons, supplications and the lifestyle of the Holy Prophet and the Imams simply to authenticate the theory of the Orientalists and their Eastern disciples?
In the beginning the pseudo-orientalists were bent upon proving something extraneous to Islamic teachings as the source of Islamic gnosis. But later some genuine orientalists such as Nicholson, the Englishman and Massignon, the French who had made a vast study of Islamic gnosis and mysticism and were not unaware of Islam also frankly admitted that the Qur'an and sunnah were the fountain-head of Islamic gnosis.
Here we quote a few sentences from Nicholson. He says: We find in the Qur'an that Allah says:
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(i) Allah is the Light of the heavens and the earth.
(ii) He is the First and He is the Last.
(iii) There is no god but He.
(iv) Everything other than Allah is transitory.
(v) I breathed in man My spirit.
(vi) We created man and We know what his soul says, because We are closer to him than his jugular vein.
(vii) Wherever you turn, Allah's face is there.
(viii) He whom Allah has not provided light, has no light.
There is no doubt that the roots of gnosis lie deep in these verses. For early gnostics the Qur'an was not only Allah's word but it was also a means of gaining proximity to Him. By pondering over the Qur'anic verses, especially the verses hinting at the Holy Prophet's Ascension, the mystics tried to absorb the Holy Prophet's spiritual quality.
The principle of unity found in mysticism is also mentioned in the Qur'an. In addition to that there is
Hadith al Qudsi (tradition quoting Allah's words) according to which the Holy Prophet has said that Allah says: 'When My bondman comes close to Me by means of his acts of worship and good deeds; I begin to love him, and when I love him, become his ears with which he hears, his eyes with which he sees, his tongue with which he speaks and his hand with which he holds.'
As we have repeatedly pointed out, the question is not whether the gnostics have or have not properly utilized these verses, traditions and reports. The question is whether the original source of gnostic ideas is Islamic or non-Islamic.
