“There are different sorts of possibility, such as ‘possibility in reason,’ ‘possibility by way of practice,’ and ‘ordinary possibility.’ If an event is not possible in reason, that is, if sound reason does not see it as being possible, it is rejected. If it is not of the sort that can be obtained through practice or efforts, it can only be a miracle (created by God through a Prophet). It cannot easily be a wonder that can be worked by saints. If something is not possible either through practice or in principle but has been reported to have taken place, it can only be accepted if there is a decisive proof for its occurrence based on direct observation.”¹⁾

“A hadith says that one hundred and twenty-four thousand Prophets, who are the most eminent and distinguished among humanity, have been sent. All of these Prophets, based on Divine Revelation and their own spiritual observation, unanimously and in complete agreement gave news that the Hereafter does exist, that human beings will be sent there, and that the Creator will bring it as He promised. In addition, one hundred and twenty-four million saints, with spiritual illumination, discovery, and observation have confirmed the reports of the Prophets with the degree of certainty arising from knowledge, and testified to the existence of the Hereafter. Also, all the Names of the All-Wise Maker, through their manifestations in this world, show the absolutely necessary existence of and necessitate an everlasting realm. For example, the Eternal Power, Which every spring restores to life innumerable corpses of dead trees on the face of the earth with the command of ‘Be!’ and it is, and Which revives hundreds of thousands of species of plants and animals as samples of the resurrection of the dead, most clearly necessitates the existence of the Hereafter. Likewise, the infinite, Eternal Wisdom, Which allows nothing to be in vain or purposeless, and the Eternal Mercy and Perpetual Favor, Which, with perfect compassion and in an extremely wonderful fashion, provides the sustenance of all living beings that are in need of it, and for a brief time in spring allow them to display their manifold varieties of adornment and decoration, require the Hereafter. Furthermore, the human being is the most perfect fruit of the universe and its Creator’s most beloved creature, and of all beings the human is the most closely and deeply connected and concerned with the other beings in the universe. The intense, unshakeable, and constant love of eternity and ambition for permanence that are innate in human nature prove the existence of a permanent realm, an everlasting abode of happiness that will follow this transient world, so decisively that they necessitate the acceptance of the Hereafter with the same certainty that we accept the existence of this world.”²⁾

“In a small measure and to the degree of certainty that is based on observation, humanity can indicate the truths of belief that are displayed in the universe.”³⁾

“Even the most advanced people of truth have proceeded along two paths—not by mere ‘gnosis’ or mental conception, but by something far higher and more precious: faith and affirmation.

One path is to study the Book of the Universe—to look outward to the horizons, as in works like Ayat al-Kubra, Hizb al-Nuriyya, and Khulaṣat al-Khulaṣa.

The other path is to examine—at the level of the strongest, conscience-based and felt certainty, almost bordering on direct spiritual perception—the ‘map’ of human reality: the index of the human ego and the nature of the self. By reflecting on this, one rises to a level of faith free of doubt and satanic whispering—a level that looks toward the mystery of Divine nearness and the inheritance of Prophethood.”⁴⁾

“They have also described awe as the state of being frozen when a person is confronted by something so overwhelming that the mind cannot contain it, patience cannot stand before it, and knowledge and understanding cannot fully grasp it. You could also call this ‘direct spiritual perception overpowering the intellect,’ love pushing the limits of endurance, and the intensity of lived spiritual state (hal) exceeding the capacity of human comprehension.”⁵⁾

“Huzur (presence) is sometimes used as a synonym for shuhud (direct spiritual perception); in such cases it can mean either vigilant self-watchfulness (muraqaba) or observation (mushahada).”⁶⁾

Observation (Shuhud)

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