COSMOLOGY OF THE SELF

By: Shaykh Fadhlalla Haeri

A Glossary of Key Terms

Below are a unique collection of terms that have been handed down to us over the centuries to make it easy for us to grasp the inner workings of the self. All of these terms are based on the Qur`an and the way of the Prophet. Many of the terms echo those found in sacred texts written in ancient languages, such as Sanskrit and Hebrew. These are known as the ‘Adamic languages’ and seem to be are imprinted within our deep consciousness. If we allow it, if we move through the false barrier of language, then the terms defined below will resonate within themselves and unfold their individual meanings. Then we can leave behind the value-laden terms of the present day and access the full spectrum of the cosmology of the self.

Allah God; the Greatest Name of God; literally ‘the god’. He is the Source from which, and to which, all things emanate and return. This one Name incorporates all the Divine Names, the Most Beautiful Names of Allah, such as al-Awwal, (the First) al-Akhir (the Last), al-Zahir (the Manifest), al-Batin (the Hidden), and so on.

Allah is the root of the manifestations of Attributes and all that emanates from Him in our visible creation, and in the unseen realms. We cannot define Him. The Prophet tells the believers not to speculate about Allah’s Essence, but we can learn His Names and speak of His Attributes and the way they manifest in our life on earth. Indeed we are able to discuss and observe because of Allah. We are His project; not the other way around.

‘Aql The faculty of reason, intellect, discernment, rationality, mind. Derived from the root verb ‘aqala, ‘to restrain a camel by tying its forelegs together; ‘to confine, to be reasonable’; ‘to understand’. The implication is that true rationality and intelligence can be cultivated only if the lower nafs or self is restrained. This is because the ‘aql has an innate quality of being rational and will not permit the lower elements of the nafs to run riot within us. It has the ability to restrict and limit us in order that we may gain access to the Limitless. The use of the aql, with its rational approach, provides us with the first stepping stone towards that Reality which is beyond reasoning. It is founded on the five inner senses.

Ard The earth, land, country, soil . The word ‘earth’ may have been derived from this. Ard is distinct from dunya (see below). It signifies a neutral surface, providing us with sustenance, interaction, experiences, skills, and mobility for our learning and growth.

Dunya The world as we experience it. Closely related to ard, the latter becomes dunya when human beings interact with it, and our perceptions and emotions are added to the equation. Dunya suggests worldly possessions and attachments. The word is derived from dana, ‘to be low or near; to be base or vile’. Some of its derivatives include adna, meaning ‘that which is baser than other things, or more vile, degraded’; hayat al-dunya, ‘the life of this world’; which is ignoble and base as opposed to that of the akhira, the next world.

Din Din is the natural path which leads to understanding the ways of our Creator through faith and submission where human beings are an integral part of the unitive process, of tawhid. It is the transaction between the Debtor (Allah) and the indebted (human beings); the life-transaction itself . The word is derived from the root dana, which means ‘to owe, to be indebted, to take a loan from, to be in an inferior position’. To live in the din implies repaying one’s debt to the Creator with the honor and dignity that befits humanity's high station in creation. This key term is often translated as ‘religion’, which does not transmit the full range of meanings of the original Arabic. Whereas ‘religion’ is often synonymous with structural tyranny and terror, the din is a means of transacting in harmony with the rest of creation. Organized religion, including Islam under the despotic control of some so-called Muslim countries has become a system of legitimizing power and control. But behind the veil of the ever-confusing behavior of some Muslims is the universality of real Islam and the Qur’an.

There is only one din, one method of abandoning falsehood and discovering truth. The Prophet Muhammad and numerous other prophets and messengers expounded this truth to different people at different times. Din is about inner purification, and correct action on all levels; it encompasses both shari‘a and haqiqa and brings about transformation of the individual and society.

Fikr Reflection, meditation, contemplation. From the root fakara, to reflect, cogitate, ponder, think.

Fitra This is man’s natural disposition; his innate nature; the human blueprint and the natural composition of the child created in the mother’s womb. Fitra is derived from the verb root fatara, which means ‘to split, to cleave the flesh and come forth, to originate, to create’.

Fitra means a bringing into existence and originating. It indicates an original blueprint according to which such a ‘bringing into being’ may take place. The Qur`an tells us that if we fail to acknowledge this fundamental feature of our life on this earth, we will suffer here and in the next world. This suffering is the process of purification called adhab which is commonly translated as ‘affliction’ or ‘punishment’. This affliction is founded on Allah’s all-encompassing mercy. We are afflicted in order to be moved to the right action; engaging our fitra by applying the principles of the din within ourselves and in our dealings with others.

Iman This is faith, trust, belief, acceptance. The word is derived from amana, ‘to believe’, and amina, ‘to be tranquil in heart and mind, to become safe and secure, to trust’; also, amana, ‘to render secure, to grant safety’. Derivatives of the word include amn, ‘peace, security, protection’ (the opposite of khawf, fear); amin ( pronounced ameen) ‘he who is trustworthy, faithful, honest’ - it is one of the names of the Prophet Muhammad, who embodied these qualities; mu’min, ‘a believer, he who is given certainty and trust’. Iman is being true to that with which Allah has entrusted us, firmly believing in all He asks us to believe within our hearts, and not by merely professing it with the tongue.

Our iman begins by simply stating it. We believe and have faith that Allah did not create us and our world in vain. We also have faith that creation is not in chaos and without direction or purpose. In order to perfect our iman, our hearts must experience how we fit in as a locus between the seen and the unseen; realizing that the ups and downs of physical reality serve as a screen on which the unseen projects itself in many ways. This is the second stage of iman in the heart, experiencing the world through our own senses and understanding its higher meaning through our heart.

The mu’min becomes aware that everything from Allah is perfect, even though in the worldly turmoil and confusion he or she may not immediately be able to see this perfection. He then asks Allah to show the mercy and meaning in whatever apparent difficulty or trial is taking place. Our iman will be like a torch lighting the way for us, until we see by it alone, rather than by speculating with our intellects and through past experiences. There comes a time when the heart is totally effulgent and we ourselves become manifestations of iman.

Insan Man, human being, one who is tame as opposed to being wild. The additional characteristic of insan is to be a container for the nafs. It is this property that dictates physical appearance. The word is derived from the root anisa, which means to be compassionate, sociable, friendly. Derivatives of insan include: insaniyyah, ‘humanity or the condition of being human’; musta’nas, ‘tame’; uns, ‘intimacy’. One school of philology finds that the word is related to nasiya, which means ‘to forget’; having been entrusted by Allah to be His vice-regent on earth, man forgets his real purpose and fails to fulfill his duty.

Related phrases comprising the word insan include, insan al-kamil, ‘the perfect or complete man’. This is the cosmic man; one who has recognized the limitations of the self - the microcosm - and has also heard the echo of the macrocosm within himself. The macrocosm is referred to by the Sufi masters as the insan al-kabir, literally, ‘the greater man’; the whole of creation.

Islam Submission to the Will of Allah. The word derives from aslama, ‘to commit oneself’; salama, which means ‘to be safe and sound, unimpaired, intact, blameless, to be free’; sallama, ‘to preserve, deliver, salute’. The Muslim is he who trusts Allah and submits to Him. Islam must be established before faith, iman, can yield its fruit.

Ihsan When one is firmly established in Islam and iman, the light of ihsan will shine. This is the state in which we do not see Allah but are certain in our knowledge that He sees us. It is as if we are Allah’s guests, abiding within the house of the King of kings. We are aware of ourselves and conduct ourselves impeccably. This is even more the case when we find ourselves in the Presence of the all-Seeing, the all-Hearing, all-Knowing Creator. This is called maqam al-ihsan, the station of ihsan. The triad of islam, iman and ihsan presents us with what action to take to proceed in our quest for knowledge of the Real.

Kufr Denial or rejection of the existence of Allah; absence of belief, ingratitude. The word is derived from kafara, which means to cover, to hide, to be ungrateful’. The kafir denies the existence of Reality and covers over the truth. Indeed the word kufr gives us the word ‘cover’ in English. Another related word is kaffara, which means ‘making up for loss of some kind’; to ‘render something neutral’; ‘to make reparations or amend for what may have been done inadvertently to cause harm’.

Nafs The self, soul, psyche, mind, the human being. The meanings of nafs include man’s innate nature, his genetic predisposition and naturally conditioned behavior. The nafs may manifest itself as being base and animalistic or spiritually elevated, depending upon its state of purity. The word is derived from nafis (pronounced nafees) ‘to be precious, valuable’; naffasa, ‘to relieve, to comfort, to air, to uncover’; tanaffasa, ‘to breathe, to pause for breath and rest’. Nafas means ‘breath’. Nifas means the time shortly after a woman delivers her baby.

Qalb The heart, the middle, core, center, pivot. The word is derived from the verb qalaba, which means ‘to turn, transform, transmute, tilt’. Inqilab, also derived from the same root, means ‘revolution’.

According to Sufi traditions, the heart has to constantly revolve and be ready to return to its Creator. While our overall worldly objectives may lead us along a particular course, our heart must remain unattached in order to be in the healthy and wholesome state referred to repeatedly in the Qur`an. There are many ayat in the Qur’an that describe the ailments that may affect hearts and make them ‘sick’, such as doubt, anger, suspicion, and so on. We have to move and turn constantly to prevent the heart from becoming fixated on one thing.

Allah says in a Hadith Qudsi (a sacred tradition), ‘I created the earth and the heavens for you, and I created you for Me’. If our heart is free of attachments, we become true creatures of Allah and are able to see Allah’s decree with clarity. Then we may fulfill our destiny in the most harmonious and perfect way.