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 God has bestowed upon us to help us discover Him, learn about Him and love Him. They are;
a. Natural Disposition (Fitrah),
b. Intellect/Rational thinking (Aql) and,
c. Revelation (Wahy).
By default, God 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 God 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 God, 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.”[1] 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 God begins only when God 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 God's endless wonders, making it an eternal journey. Although it starts at a specific point in time, the pursuit of understanding the wonders of God 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 God'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 God. True realisation of God 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 God 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 God, 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 God 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 God 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 God 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 God entitles the discoverer to receive an eternal reward. Those who have discovered God are destined to enter Paradise. That is why a price has been set on the discovery of God. Without paying this price, no one can be given credit for discovering God. 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 God.[2]
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.
The discovery of God 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.
God tells us that man was created for the worship of God alone.[3] The purpose of this creation was that man should be granted the sublime ability to achieve the realization of God 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 God. A person's status in the Hereafter will correspond to the level of their realisation of God, with neither more nor less than that. Achieving a high level of realisation requires profound and elevated thinking. The more one contemplates God’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.
[1] Umar al-Ashqar, Belief in Allah.
[2] Discovery of God, Maulana Wahidudin Khan
[3] Qur’an 51:56
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