Idraak (comprehension)

Spiritual insight, realization of inner truth.

To take cognizance of created things with the five physical senses is called ihsaas and things cognized by outer physical senses (hawaas-e-zaahin) are called mabsusaat (sensed). As opposed to the physical senses, man has spiritual senses (hawaas-e-baatini) or faculties of cognition with which he takes cognizance of the inner spiritual world. The extent of knowledge of the Divine secrets and mysteries (haqaiq-o-maarif) depend upon the extent of purification or illumination of these spiritual senses.

• Corresponding to the physical sense of touch is the inner sense zauq-o-shauq (love and longing).

• Corresponding to the outer sense of seeing is the inner sense idraak (comprehension).

• Corresponding to the outer sense of hearing is the inner faculty of ilqaa and ilhaam (revelations); and the ability to interpret them correctly.

• Corresponding to the outer sense of taste (zaiqa) is the inner sense of intoxication (mahwiyyat).

Tastes (zaiqa) are of various kinds, (outer and inner)

• Sweetness; corresponding to the inner sense of zauq-o-shauq, (love and longing).

• Sourness; corresponding to inner happiness and joy.

• Bitterness; corresponding to inner abnegation from objectionable things and bad company.

• Salt; corresponding to it are the faculties of reasoning reflection, and kashf (unveiling).

• Tastelessness, (sondhaapan) like wheat bread; neither sweet nor sour, corresponding to it is the inner intoxication known as huzoor (presence) and naayaft (unattainable).

Like children who initially love sweets, the novices are given the Divine outpourings (faizaan) of love and longing (zauq-o-shauq) so that they are attracted towards spiritual progress. When children come of age, their taste naturally turns to sour things. Correspoinding to sourness is the inner happiness and joy which the novice gradually experiences, which accentuates his dislike of objectionable things and had company.

When the seeker (salik) reaches spiritual maturity, his fondness for sweet and sour declines and he develops a taste for salt, which corresponds to his inner taste for reasoning and reflection (dalai-o-braahin.) He finds himself swimming in an ocean of Kashf-i-haqaiq (knowledge of Divine secrets).

As age advances, his inclination towards sweet or salt also decreases considerably and he finds satisfaction in the blandness (sondhaapan) of wheat bread (which is neither sweet nor bitter nor sour). Its spiritual counterpart is intoxication (mahviyyat) in Divine Essence, which is the status (maqaam), of the Muntahi (finalist i.e., he who has reached the destination). It is here that supernatural deeds, revelations and visions (kashf-o-karaamaat) come to an end, and the charms and fascinations of Oneness with the Divine Beloved knows no bounds.

Spiritual insight, realization of inner truth.

To take cognizance of created things with the five physical senses is called ihsaas and things cognized by outer physical senses (hawaas-e-zaahin) are called mabsusaat (sensed). As opposed to the physical senses, man has spiritual senses (hawaas-e-baatini) or faculties of cognition with which he takes cognizance of the inner spiritual world. The extent of knowledge of the Divine secrets and mysteries (haqaiq-o-maarif) depend upon the extent of purification or illumination of these spiritual senses.

• Corresponding to the physical sense of touch is the inner sense zauq-o-shauq (love and longing).

• Corresponding to the outer sense of seeing is the inner sense idraak (comprehension).

• Corresponding to the outer sense of hearing is the inner faculty of ilqaa and ilhaam (revelations); and the ability to interpret them correctly.

• Corresponding to the outer sense of taste (zaiqa) is the inner sense of intoxication (mahwiyyat).

Tastes (zaiqa) are of various kinds, (outer and inner)

• Sweetness; corresponding to the inner sense of zauq-o-shauq, (love and longing).

• Sourness; corresponding to inner happiness and joy.

• Bitterness; corresponding to inner abnegation from objectionable things and bad company.

• Salt; corresponding to it are the faculties of reasoning reflection, and kashf (unveiling).

• Tastelessness, (sondhaapan) like wheat bread; neither sweet nor sour, corresponding to it is the inner intoxication known as huzoor (presence) and naayaft (unattainable).

Like children who initially love sweets, the novices are given the Divine outpourings (faizaan) of love and longing (zauq-o-shauq) so that they are attracted towards spiritual progress. When children come of age, their taste naturally turns to sour things. Correspoinding to sourness is the inner happiness and joy which the novice gradually experiences, which accentuates his dislike of objectionable things and had company.

When the seeker (salik) reaches spiritual maturity, his fondness for sweet and sour declines and he develops a taste for salt, which corresponds to his inner taste for reasoning and reflection (dalai-o-braahin.) He finds himself swimming in an ocean of Kashf-i-haqaiq (knowledge of Divine secrets).

As age advances, his inclination towards sweet or salt also decreases considerably and he finds satisfaction in the blandness (sondhaapan) of wheat bread (which is neither sweet nor bitter nor sour). Its spiritual counterpart is intoxication (mahviyyat) in Divine Essence, which is the status (maqaam), of the Muntahi (finalist i.e., he who has reached the destination). It is here that supernatural deeds, revelations and visions (kashf-o-karaamaat) come to an end, and the charms and fascinations of Oneness with the Divine Beloved knows no bounds.