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The scope of life is infinite, but as
everyone views life within their own spectrum it is confined into dimensions.
Dimensions are the images created by the mind in accordance with one's thinking
pattern, which obscures the limitless expanse of life. A life that is free of
dimensions is explained in the Quran as,
"Thee we worship; Thee alone we ask
for help." (Quran, 1:4)
God is the pivotal point of existence,
and any path that leads elsewhere is deviation. The attributes of God are
infinite, and infinity can be denoted by a circle. Although, a circle in itself
is a dimension, its facets, such as the apparent and the concealed, and the
first and the last, are all uniform. Contrary to this, the attributes of the
creations are finite, and are denoted by a triangle. Both circle and triangle
are encompassed by God. However, God attributes one mode of life as Ahsan (the
best), and the other as Non-Ahsan (the worst). When a creation is acquainted
with its link to the infinity, its life breaks free from the edges of the
triangle and harmonises itself with the line of the circle.
"Unto God belong the East and the
West, and whither-so ever ye turn, there is God's countenance. Lo! God is All
Embracing, All Knowing." (Quran, 2:115)
Two men are sitting in a lush garden
where colourful flowers are swaying from a cool breeze, and butterflies fly
between blossoms. Despite this scenic view, one of them is gloomy; for him the
blooming garden appears as deserted and unhappy as he is. But the other man
enjoys the greenery to its fullest. At this stage, if doubt enters the mind of
the happy person, and the unhappy man finds a ray of hope in the gloom,
consequently, the beauty of garden will fade away for the former, and the
latter will now see the garden as beautiful. Did the alteration in their
feelings affect the nature of the garden? No, it did not. The garden remains as
it is with all its components.
Both men are sitting in the garden and
yet, none has paid attention to what it really is. In fact, what they do is see
within themselves and surmise their feelings to that of the garden. This
example brings forth a question - if the experiences of the viewers are
confined to their feelings, then what do they really see?
Huzoor Qalandar Baba Auliya (RA) says:
Har cheez
khayalat ki hai paimaish,
hain naam k dunya
main gham-o-aasaish,
Tabdeel huwi Jo
khaak goristan main,
sab koocha o
bazar ki thi zaibaish
Translation:
It is all a measurement of thoughts,
this world's joy and grief in which we're caught, As clay settles in its grave,
you'll see that it was decor once so sought.
A sight free of partiality or dimensions
sees things as they are. For instance, if one wants to observe the garden in
its true form, their personal opinions must not hinder the vision. If not, the
garden will fade into the backdrop, and their feelings will dominate the
surrounding. When a person is not ruled by pleasure and pain, they enter
into infinitude.
An individual spends four seasons
among lush green trees and gardens, and observes the scenes being altered
numerous times. But despite repetitive alterations, there is no change in their
cycle. The change, which we refer to as summer, winter, autumn, and spring,
does not determine what the garden is. These seasons are analogous to infancy,
adolescence, youth and old age, and define dimensions of life. What we assume
the garden is, in actuality, is something else entirely!
We identify an object through its
physiognomy, but appearances change, and hence assessments tum out to be wrong.
Despite all of this, we do not think on how a child transforms into an adult.
Why do they tum old? How does a garden that was inflicted by autumn now bloom
and what does the arrival of summer after spring indicate? Why do leaves fall?
How do fallen leaves mix and merge with clay and what does their transmutation
signify? What is it that we refer to as clay? And what becomes of those colours
that tum desolation into colouration and colouration into desolation?
Dear readers, a change in emotions
affects the state of mind, but if the mind maintains its equanimity, it remains
unperturbed. What is equanimity? It is an evenness of the mind that gives one
freedom from selfreferences.
For example: When one's sight fixates
on the sky, it must be free from all references to truly understand what the
sky is. Else they will not see the sky, rather the pre-conceived ideas in their
minds.
The sky seems to be blue or white in
colour to the average person because their minds are not used to moving into
the depths of a matter.
This action reflects a self-centered
pattern of thinking shrouded by colours. However, the colours should not merely
be seen as green, blue, and yellow; they are dimensions. Look up at the sky -
do you see dimensions there? Why they are not visible? Can the colours red,
blue, black and white be defined as the sky? If the sky is blue in colour, then
where does this blue colour disappear to as the day transcends?
Is there anyone who contemplates what
the sky is? The sky is free from dimensions. Those who muse over it are guided
by Divinity that what they otherwise deem as a tangible canopy, is in actuality
a combination of lights. As light cannot be perceived by the confined senses,
when one looks at the sky with limited consciousness, their vision fogs up.
This obscurity is then perceived by them as the sky.
Fog is a phenomenon that engulfs tall
mountains, highways and structures; and everything that it covers vanishes away
from sight. But despite their apparent invisibility, the structures remain
where they are. The same phenomenon applies to the sky. The sky is a mirror for
the earth. Since the senses on earth are covered with fog, this fogginess is
therefore reflected on the mirror of the sky. As a result, when one looks up,
they do not see the sky - what they see is a reflection of their minds. The
Quran highlights this pattern of thinking as,
"And verily in the heaven We have
set mansions of the stars (burooj), and We have beautified it for beholders.
And We have guarded it from every outcast devil.'' (Quran, 15:16-17)
While giving an account of someone's
personality, it can be said that they are beautiful, well-mannered and possess
noble qualities. However, these features only refer to their characteristics
and do not define who they are. If a well- mannered person misbehaves, this
misconduct alters their image and people then describe them as
ill-mannered. An average mind assesses
life and behavior in an average manner, that is, on the exterior plane only.
These are those people who have considered a person both beautiful and ugly.
What is the basis of their judgement? They base their judgement on behaviour.
While forming these opinions, the underlying factors that cause reactions and
behaviours are typically ignored. Without knowing how someone is from within,
they judge through a filter.
Why do our judgements go wrong? Why do
we not know someone even after spending years with them? We consume things throughout
our life yet remain oblivious of their reality. Do we even have an ability to
know anything?
God has made everything from water. Water
has the tendency to adopt its shape to the mould it is held in. In fact, the
mould itself is made from water. When we drink water, the colours within us are
manifested, and when it is consumed by the earth, it surfaces in the form of
variegation. Water is referred to as al-sahab al-siqal in Chapter Raad of the
Quran. Sahab and Siqal are Arabic words for clouds and gravity respectively. It
is gravity that brings out dimensions in objects, and since every object is
made out of water, one can understand that when it rains, the droplets of water
contain dimensions within it.
As water is responsible for dimensions
within creations, the birth of everything from nothingness to various forms is
possible through it. When water evaporates, an object disappears. This act of
disappearance does not mean that the object has gone extinct however.
An average mind does not go beyond its
desires, and aims at satisfying its needs alone. For instance, there is not a
single day that passes without drinking water as it satiates thirst. But do we
ever give thought to the feeling of thirst itself and how it is quenched?
A faint weight is felt on a mind when
information descends, but at this stage, its impression is subtle and beyond
the grasp of the being. This stage is called Wahima in Tasawwuf. 2. As Wahima
takes root, the impression begins to clear. 3. If the mind remains centered
upon the information descending, its impression becomes vivid.
A young man asked an elderly man,
"Why does information descend in the form of imagery?"
The elderly man said, "Ponder upon
your mind, you will find nothing but images there. They hear, see, talk, understand
and also have an ability to look within. But tell me, is it that image in your
mind that is causing those movements?"
The young man paused for a moment and
said, "No, sir! Images are reflections, and reflection is an
emulation."
"Then who is it that causes the
movement?" the elderly man asked. "The one who bears the images in
their mind," came the instant reply. "The universe is a reflection of
The Will of God." said the elderly man.
"Considering the answer you've just given me, tell me, what is the universe
and what is our standing in it?"
Hearing this, the young man became
immersed in his thoughts ... and then a smile flickered across his face.
The elderly man said, "You've got
the answer to your question."
This write-up explains through various
examples that rather than seeing things at the surface level, one should
explore life and its mechanisms behind what is apparent. The course of life is
sustained on information, as it beholds the command of God in the form of
images. Those who are unaware of their reality cannot acquaint themselves with
the reality of anything else.
Everything that came into being, is the
proclamation of "Kun" (Be), therefore, the mechanism embedded in the
command of "Kun " is present within everything. This engrained
mechanism is unveiled to those who abstain from average thinking patterns and
the best way to cultivate this trait of abstinence is through fasting.
In the month of Ramadan, when one eats,
drink and talks less, and is inclined towards God all throughout the day, they
become free from selfcentered thinking. Self-centered thinking gives birth to
dimensions. A sight that defies dimensions however, enters into the plane of
Noar (God's Divine Light).
"God is the light of the heavens
and Earth." (Quran, 24:35)
Everything in the Earth and the Sky is
the Noar of God, and the attribute of Noar defies dimensions.
God has mentioned five of His attributes
in Chapter Ikhlas of the Quran. One of them is Be-niyazi, which means to be
devoid of needs because God is beyond dimensions. When an individual makes an
effort to adhere to the Be-niyazi attribute by talking, eating and sleeping
less, and turning towards God for all of their needs, it is easier for them to
attain the blessings of fasting. God says,
"Fasting is for me, and I am its
reward."
May the Benevolent and Merciful bless
all with the reward of fasting. Amen.
Ramadan Mubarak.
May God protect you.
MAY 19-QSM
