| Divine Relations |
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The Divine relation is that the human being can establish with Allah through love and development of the soul. Hazrat Khan Bahadur Ahsanullah (r) explained following essential elements of developing divine links.
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Love is an invaluable asset. It has no parallel. It is divine; it is as if a touch-stone. The artificialities within a person, who is touched by love, turn into pure form Depravities go away instantly, making the person restless to meet the Beloved. The Beloved also likes to see the Devotee. In the heart, the beloved’s reminiscence remains ever enkindled. If love for the Creator is intensified, every creature becomes an object of love.
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“I am nearer to man than his vein in neck” Holly Quoran 50:16
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Allah is Immanent, present in all things of the universe; remain in the universe and beyond the universe. Allah is both, Immanent and Transcendent.
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This universe is a creation, and there is the only Creator. Allah is alone having no sharer; He is the sole authority, none is equal to Him; He is supreme and has no ending. He is all-perfect and His existence do not depend on any other conditions. Rather the existence of everything depends only on Him. He is the cause of sustaining balance. The balance of every thing depends on Him. He is not confined to any object and is totally object-neutral. He is neither similar to any object nor any object is similar to Him. He has no appearance and is free from the imaginative appearance that human being can think of.
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He is omniscient and no object is beyond His knowledge. Everything from the highest of the high to the lowest of the low is within His knowledge. Every object is created, preserved and reared by him. Each grain of sand in the earth, each secret thought of human being and existence of every thing in the atmosphere are within the purview of His knowledge.
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We do not see the wind, but we acknowledge its existence; we do not see heat in something or we do no see the electricity, but we believe in their existence. Then why do we fell hesitation to believe in the Creator when we see something beautiful? How do we disbelieve Him whom we can feel in our thoughts? Allah is infinite. Man with his limitations understands Allah within his limits. The finite cannot have a full understanding of the infinite. It is not possible for human being to understand Allah, that pervades all over the universe and the past, the present, the future. However, it is possible the absolute belief in Allah. The complete belief in Allah is called Iman. Iman becomes perfect only when complete belief in Allah is attained. Iman with profound belief in Allah has four stages, which are compared with nuts or pomegranate. The exterior of the nut is a hard substance while the interior has soft carnel. The carnel is covered with a thin cover and inside is the oily substance.
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The first category of people says, “Lailaha illallahu” (there is no Lord except Allah) orally without any connection to the heart. It is like the outer cover of the nut, which keeps the inner carnel fresh. Those who recite orally are known as Muslim and considered free from disbelieving.
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People belonging to the second category believe the sermon “Lailaha illallahu” by hearing it from their parents or religious teachers and having respect on them, abide by their preaching. The common people belong to this category. The inner carnal is known by the outer cover of the nut. It is assumed that the inner carnal is fresh by viewing the softness of the outer cover. Its fresh cover is almost like the carnal.
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The people belonging to the third category unearth the inner meaning the first sermon, they see the existence of the Creator in the creation and deem Allah as the Master of everything. This type of faith is very much firm. This type of knowledge of oneness is compared with the inner carnal of nut.
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The fourth category is termed as Aref meaning viewer. Direct visualization is termed as Tawhid. Aref views the creator everywhere and no object comes to his visibility other than His presence. This stage is called Fana (getting merged). By forgetting his own existence Aref remains engrossed in the existence of the Almighty. The existence of everything other than Allah is eliminated from his perception.
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Tawhid means the Oneness of Allah. Tawhid is the prime consideration in the Islam. Sufis take it and pass all their life in realizing the message of Tawhid. Sufis feel the presence of Allah everywhere and all time, feel only His presence and not accept the authority of any other being that Allah in the occurrences of world. Tawhid refers to believe en the oneness of Allah and is the first step for to arrive to complete surrendering to Him: This stage is called Tawaqqol. Tawaqqol take it full shape, when the firm faith goes on the oneness of Allah and His kindness.
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“If the love is sincere, on can easily feel the oneness of Allah. Love is the only answer”.
- Khanbahadur Ahsanullah (r), in My life.
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Allah takes his total responsibility who seeks refuge to Him. The moment we understand that Allah is supreme, the dependence on Him comes spontaneously.
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Tawaqqol is based on the edifice of Tawhid. The sense of dependence does not awaken unless the knowledge about the singleness of Allalh is gained. Tawaqqol is not gained by mere oral believe. His Tawaqqol is true and perfect who has whole-heartedly taken for granted the singleness of Allah or has visualised this through inner eye.
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