Discourse on the Contemplation
pages (329-333)
There are really two kinds of contemplation:

One is the result of perfect faith: “I never see anything
without seeing God therein.”
Muhammad b, Wasi would
exclaim! Here the vision is from God to his creatures.

The other result of rapturous LOVE: In rapture of Love a man
attains to such a degree that his whole being is absorbed in
the thought of his Beloved and he sees nothing else.
Shibli would say,
“I never saw anything except God”, i.e. in
rapture of Love and fervor of contemplation, one sees the act
with the bodily eye and, as he looks, he beholds the Agent with
his spiritual eye. One method is demonstrative (istidlalli) and
the other is ecstatic (jadhbi).
Hazrat Muhammad (SAW) has said:

“make your bellies hungry and your livers thirsty and leave the world
alone, that perchance ye may see God with your hearts”.

And he hath also said,

“Worship God as though thou sawest Him, for if thou dost not see Him,
yet He sees thee.”

God said to David: “Dost thou know what is knowledge of Me?” By
“contemplation” the Sufis mean spiritual vision of God in public and
private, without asking how or in what manner. Abu `l-Abbas b. Ata hath
said in reference to the words of God: “As to those who say ‘Our Lord is
God’ in self-mortification and they ‘become steadfast’ on the carpet of
contemplation.”
Jehan-i-Seema
Jehan-i-Kashf
Translated by Reynold
A. Nicholson
Excerpts from
KASHF-AL MAHJUB
Mortification is not the direct cause of contemplation, but is only a means to it. He who
is most sincere in self-mortification is most firmly grounded in contemplation for
inward contemplation is connected with outward mortification.
Copyright 2010 Jehan-i-Seema. All rights reserved.
All material in this page is original writing of  Seema Arif. Using it in any form of publication and
print media without prior permission will be considered against violation of rights. While quoting
in research papers proper referencing should be used.
Self-mortification & Contemplation
When Moses wished, he did not see Him, and when Hazrat Muhammad (SAW) did not
wish he saw Him. Our wishing is the greatest of veils that hinder us from seeing God. In
Love existence of self-will is disobedience and disobedience is a veil. When self-will
vanishes in this world, contemplation is attained, and when contemplation is firmly
established, there is no difference between this world and the next. Contemplation is an
attribute of heart and cannot be expressed by the tongue except metaphorically.
Once Ali Hujwary reached Abu Sa’id, while he was reclining in comfort in fine clothes,
and he himself was tired, and dirty and in rags. He grew slightly skeptic of the true
station of Abu Sa’id. Abu Sa’id at once realized and enquired: how can you imagine a
self-conceited person can be a Dervish? He told him,

“I see God in all things, God sets me on a throne, and since you see yourself in
everything, God keeps you in affliction: my lot is contemplation, while yours is
mortification.
 

These two are stations and God is far aloof from them, and a Dervish is but dead to all
stations and free of all states. Ali Ali Hujwary had been deeply moved and beg leave of
him, saying that I cannot bear sight of thee. He answered:

“That which my ear was unable to hear by report
My eye beheld actually all at once.”
Allah The Almighty hath said of Hazrat Muhammad (SAW) at the time of
his Ascension: “His eyes did not swerve or transgress” (Qur'an: 53: 17)
When a lover turns his eye away from created things, he will inevitably
see the Creator with his heart. God has said, “Tell the believers to close
their eyes”(Qur'an: 24:30), i.e. to close their bodily eyes to lusts and
their spiritual eyes to created things.
Hazrat Muhammad (SAW) had told Hazrat Ai’sha that hr did not see God
on the night of Ascension, but Ibn Abbas has related that the Prophet
told him that he saw God on that occasion. Apparently there seems to
be a controversy, but in saying that he did not see God to Ai’sha he has
been referring to physical eye, whereas in saying the contrary he was
referring to his spiritual eye. Hazrat Muhammad (SAW) had spoken with
each of them according to their insight.
that spiritual vision and contemplation represents  
of God as is formed in the Some Sufis have fallen
into mistake of supposing mind by the imagination
either from memory or reflection. This is utter
anthropomorphism
(Tasbih) and a manifest error.
God is not finite that the imagination should be able
to define Him or that the intellect should
comprehend His nature.
Hazrat Muhammad (SAW) and Ascension
Tasbih
Self-Conceit
“ I desired my beloved, but when I saw him
I was dumbfounded and possessed neither
tongue nor eye.”
Self will is a veil