The
Arabic word ‘faqir’ is traditionally used by Sufi Muslim
ascetics. In Islamic context, it refers to a person who is humble and
often signifies a state of spiritual poverty, where one relies on God
rather than material wealth.
Approaching
life in this context does not necessarily mean abandoning worldly
life but rather leading a life where Allah
is in your heart (qalb) and the world (dunya) is in your pocket. I
believe this approach to be most appropriate because you are focused
on Allah and not
dominated by the glitter of this world.
To
understand this approach, it is necessary to understand perception as
it has been presented in the Qur’an. The
Qur’an mentions three levels of perception. These
deal with Ilmul
Yaqeen (Knowledge
of Certainty), ‘Ainul
Yaqeen (Eye of Certainty - Inner
Vision) and
Haqqul Yaqeen (Reality
as it really exists with Allah).
Ilmul
Yaqeen,
is the level of mundane existence. It deals with worldly life. Most
people are stuck here. It all about the daily-in-and-outs of life. It
devolves around cause and effect; fault finding etc. It cannot go
beyond what you see or intellectual arrive at. A pure waste of time.
‘Ainul Yaqeen
on the other hand, transcends to a level of perception that goes
beyond what you see. The
‘spiritual
heart’ (qalb)
perceives
the essence of the thing directly, without the mediation of
intermediaries. It is like standing before the fire, feeling its
heat, and witnessing its light. Here, the "eye" is the
Basirah
(spiritual discernment). ‘Ainul
Yaqeen is
"much more than just consciousness." In many Tariqah frameworks, consciousness (shu’ur)
is merely the stage of being awake to one's surroundings. ‘Ainul
Yaqeen,
however, is Mushahada
(direct witnessing/contemplation). ‘Ainul
Yaqeen
is a state of active presence.
You are not just looking at the Truth; you are "seeing"
through the light provided by the Truth itself, as suggested in the
hadith qudsi: "I
become the hearing with which he hears and the sight with which he
sees." Haqqul
Yaqeen,
deals with the reality of things as ordained by Allah. The
Spirit
(Ruh)
becomes annihilated in the Truth as
it exists with Allah.
It is like being consumed by the
fire until there is no distinction between the witness and the
witnessed. The Qur’anic verses dealing with the Battle of Badr are a clear example. The Prophet
(s.a.w.) is told that it was not he who slew them, but it was Allah.
HAQQUL YAQEEN
At
this level of perception, everything begins and ends with Allah.
Only He exists and there is no power greater than His. Nothing takes
place without Him knowing nor consenting to it. In the words of ABUL
HASAN AHMAD B. MUHAMMAD AL-NURI,
a
well-known saint: “Those
who regard things as determined by Allah turn to Allah in
everything," because they find rest in regarding the Creator,
not created objects, whereas they would always be in tribulation if
they considered things to be the causes of actions. To do so is
polytheism, for a cause is not self-subsistent, but depends on the
Causer. When they turn to Him, they escape from trouble.” (Kashful
Mahjub).
ABU
‘ABDAL-RAHMAN HATIM B. 'ULWAN” AL-ASAMM
said,
“Lust
is of three kinds: lust in eating, lust in speaking and lust in
looking.
Guard
your food by trust in Allah, your tongue be telling the truth, and
your eye by taking example
('ibrat)." Real
trust in Allah
proceeds
from right knowledge, for those who know Him aright have confidence
that will give them their daily bread, and they speak and look with
right knowledge, so that their food and drink is only love, and their
speech is only ecstasy, and their looking is only contemplation.
Accordingly, when they know aright they eat what is lawful, and when
they speak aright they utter praise (of Allah), and when they look
aright they behold Him, because no food is lawful except what He has
given and permits to be eaten, and no praise is rightly offered to
anyone in the eighteen thousand worlds except to Him, and it is not
allowable to look on anything in the universe except His beauty and
majesty. It
is not lust
when you receive food from Him and eat by His leave, or when you
speak of Him by His leave, or when you see His actions by His leave.
On
the other hand, it is lust
when of your own will you eat even lawful food, or of your own will
you speak even praise of Him, or of your own will you look even for
the purpose of seeking guidance. (Kashful Mahjub)
My
personal experience:
I realise that when dealing with people, I forget that I am viewing
things from the level of Haqqul Yaqeen when everyone is at the level
of Ilmul Yaqeen....not on the same wave-length. I then make
adjustments. I am tuned to Haqqul Yaqeen due to the dhikr
practiced, prescribed by my shaykhs. These have activated a sense of
awareness of reality (haq). However,
I must say, that I have difficulty restraining myself from
saying what I should not utter as I see it before me in a person or
situation, because relationships are affected. Its a weakness, a lack
of tolerance, as I am unable to put up with idle gossip, backbiting etc.
Living
in the acute awareness of Haqqul
Yaqeen
while navigating a world operating on Ilmul
Yaqeen—is
one of the most well-documented challenges on the Sufi path. It is
often described not merely as a lack of tolerance, but as the
friction between Haqiqah
(Essential Truth) and Shariah/Adab
(Outer Harmony and Etiquette). When the heart is attuned through
prescribed dhikr,
the veils thin, and the reality (haq)
of human actions, motives, and spiritual states becomes glaringly
clear. As Abu al-Hasan al-Nuri noted, seeing everything as determined
by Allah shifts your entire orientation toward the Originator rather
than the secondary causes. However,
expressing that sight prematurely or directly to those who do not
share that vision creates dissonance.
Managing
this state is necessary, however, one does not need to
mention everything, only some important aspects in the form of
advice. If asked for further clarification, then mentioning the truth
becomes valid.
The Divine
Attribute of As-Satteer,
where Allah sees all the hidden faults and internal states of
creation every moment, yet He continues to sustain them, provide for
them, and cover their flaws. The spiritual maturity of Haqqul
Yaqeen
requires adopting this specific character trait: seeing the reality,
yet actively choosing to veil it out of mercy. The Prophet Muhammad
(s.a.w.)
advised, "Speak
to people according to the capacity of their intellects."
Offering
a Haqqul
Yaqeen
insight to someone at the level of Ilmul
Yaqeen
is like trying to pour a torrent of water into a tiny tea cup—it
causes overflow and damage rather than benefit.
Recognizing
the Hikmah
(Wisdom):
The
frustration with idle talk and backbiting is a healthy spiritual
reaction; your heart naturally rejects spiritual poison.
However,
the test
at
this station is acquiring
patience
(Sabr)
with the developmental stages of others.
They are where they are in Allah's decree, just as you are where you
are by His grace.
This
is a valid truth but often difficult to abide by. I go through it
every day. One
approach, is to seek forgiveness from Allah, which I do everyday for
my lack of patience, and the other is to silently pray to Allah to
cover their faults and guide their heart because they are what they
are.
I
am from the Chistiyah Sabriyah Sufi Order, whereas the Qalandari
Sufi path is known for its intense, uncompromising focus on the raw
Essence (Dhat)
and the immediate, unvarnished witnessing of Reality.
It
strips away pretense rapidly. The
instruction Shaykh Izrarur Haq gave me concerning exposing the bare
truth as it is shown to me, was precise spiritual guidance meant to
protect both me and those around me. In
response to “forgetting to be polite" when shown a reality, I
was told that it is not a moral failing or a lack of tolerance; it is
the natural consequence of high-voltage
spiritual sight meeting fragile human vessels.
When
the veil is lifted to show you the reality of a situation or a
person's state, that vision comes with the authority of Haqq.
Naturally, normal social pleasantries, idle gossip, and small talk
feel utterly meaningless—almost unbearable. But as Hazrat Izharul
Haq warned, uttering that raw truth acts like a flash of blinding
light: it disorients people, damages relationships, and causes them
to recoil, because they do not have the spiritual "eyes" to
process it. In the Qalandariyah framework, the higher discipline
(Mujahadah)
is not in the seeing—it is in the containing
(Kitman
al-Sirr,
keeping the secret).
MANAGING SITUATIONS
Managing
situations is an art. In Haqqul Yaqeen, it does not deal with
hypocrisy and double-standards. It deals with “deliberately wearing
outer
garments" when interacting
with the world:
- IDLE TALK: View Idle Talk as a Canopy, Not a Barrier: When people engage in gossip or superficial matters, recognize that this is the protective canopy Allah has placed over their current level of awareness. Instead of feeling compelled to pierce that canopy with the sharp truth you see, treat their talk as the natural noise of the market. You can be in the market without buying the goods.
- The "TWO-ROOM HEART: Keep the inner chamber of your heart reserved entirely for Haqq, your dhikr, (Remembrances of Allah), Siratal Mustaqim, doing good etc., However, at the same time establish an outer "reception room" for general society. In that outer room, your only job is to offer basic kindness, gentle silence, or a polite nod—never the sharp edge of what you see behind their eyes.
- TRANSFORMING SIGHT INTO SHEILDING: When a person's inner reality or fault is made plain to you, treat it as a trust (Amanah) given to you by Allah to cover, not to declare. The spiritual strength lies in seeing the truth fully, yet speaking to the person with the gentle mercy of someone who sees nothing at all.
CONCLUSION
What
I have presented here is a general outline which I try
to observe and practice. I
will admit that doing so is a struggle. I am fortunate to have had as my
Shaykh, Hadrat Shahidullah Faridi (Rahimullah). Seeking a true shaykh
is important. Focusing on attaining Haqqul Yaqeen, makes a great deal
of difference. Enjoying fame over climbing Mount Everest many times
is nothing compared to witnessing the reality of existence as it
really exists with Allah. We are nothing but droplet of water falling
from the sky, seeking a stream, then a river to reach the sea, to
become one in colour and taste. The day He created Adam and breath
into him, He is within you; He is outside of you; He is everywhere
and in everything. The whole Creation is an expression of His Divine Names
and Attributes. This
realisation at this level of understanding, clearly defines Creation
and our Existence. Look inward, turn to Allah and submit yourself to
His Divine Will rather that chart a course based on your whims and
fancies, based on Freedom of Choice. It is a fruitless exercise,
similar to a tree that bears bitter fruit. [Mokhtar
Stork 10 Aug, 2026]
