It is impossible, because gnosis supplies a criterion for distinguishing truth from
    falsehood, whereas the inspired have n such criterion. If gnosis is to be judged and
    verified by the standard of the sacred law, then gnosis does not depend on inspiration,
    but on law and prophecy and Divine Guidance.
Gnosis of God
Knowing God is the duty of mankind, but mostly they neglect
this duty for most of the time except those whom God has
chosen and whose hearts He hath vivified with Himself. The
worth of everyone is in proportion to Gnosis, and he who is
without gnosis is worth nothing.

Theologians, clergy, scholars and other learned persons give
the name gnosis
(ma`rifat) to right cognition (`ilm) of God,
but Sufi Shaykhs call right feeling
(hal) towards God by that
name. They all agree that gnosis (ma`rifat) is more excellent
than cognition
(`ilm), for right feeling (hal) is the result of
right cognition, but one who has not cognition of God is not
always a Gnostic
(`arif), but one may have a cognition of God
without being Gnostic.

The Mutazillites assert that gnosis is intellectual and that only a
rational (originally used is reasonable) person
(`aqil) can
possibly have it. Others pretend that demonstration (istidlal) is
the cause of knowledge of God, and is not gained by anyone
except those who can deduce in such a manner. Allah The
Almighty has said,
“Knowledge of Me depends on My Will.”
(Qur'an: 6:111). According to conventional Muslim belief,
soundness of reason and regard to evidences are a means
(sabab) to gnosis, but not the cause (`illat) thereof: the sole
cause is God’s Will and favor, for without His favor
(inayat)
reason is blind. Man’s only guide and enlightener is God, all
human faculties are just tools, and all human emotions and
feelings and perceptions are just means, but the real and only
cause is God’s favor alone.
Jehan-i-Seema
Jehan-i-Kashf
When the commander of the faithful, Ali `ibn Talib was asked
concerning gnosis, he said,
“I know God by God, and I know
that which is not God by the light of God.”
Allah The Almighty
says in Qur'an:
I am the Creator of Light in which believers
are illumined.”
And "It is God that opens and seals the hearts
of men.”
(Qur'an: 39:23) & (2:6). God has created the body
and committed its life to the spirit
(jan), and He created the
soul
(dil) and committed its life to Himself; reason and all
other human faculties have no power to make the body live
with spirit or to enliven the soul.
“While thou wert independent thou wert veiled
by the faculties and their exercise, and when
these were annihilated thou didst fail, and having
failed thou didst attain.”
Translated by
Reynold A. Nicholson
Excerpts from
KASHF-AL MAHJUB
    Allah The Almighty hath said, “I only created genii and mankind that
    they may serve Me.” (Qur'an: 51:56) Serving cannot be done without
    knowing one: how does ‘One’ wants to be served and what one is to
    serve? Hazrat Muhammad (SAW) has said, “if ye knew God as He
    ought to be known, ye would walk on the seas, and the mountains
    would move at your call.”
Page 267-277
    Cognitive (ilmi) which is the foundation of all blessings in
    this world and in the next, for most important thing for a
    man at all times in all circumstances is knowledge of God.
    Emotional (Hali): Gnosis is the life of heart through God,
    and turning away of one’s inmost thoughts from all that is
    not God.
Gnosis is of two kinds:
    It is also impossible, because in such a case everything which is known in this way
    must be known by all rational persons, and we see some of rational persons deny the
    existence of God and hold the doctrines of assimilation (tasbih) and nullification (tatil).
    Moreover, if it were so the principle of religious obligation (taklif) would be destroyed,
    for that principle cannot be possibly applied to objects of intuitive knowledge, such as
    one’s self, the heaven and the earth, day and night, pleasure and pain, etc.
Piety as means of Gnosis
    God has imposed the obligation of piety, which is essentially gnosis, but only with the
    favor of the imposer. Man’s share in gnosis, unless God makes him know is mere
    helplessness. Abu `l Hassan Nuri has said, “There is none to point out the way to God
    except God Himself: knowledge is sought only for due performance of His worship.”  
    Ordinary objects of search are found by means of demonstration, but knowledge of
    God is extraordinary and is attained by unceasing bewilderment of the reason. His favor
    is not procured by any act of human acquisition, but is miraculously revealed to men’s
    hearts.
 
Egoism and Gnosis
 
    Reason may only affirm the substance of gnosis, for gnosis involves th negation of
    whatever is affirmed by reason, i.e. whatever notion of God can be formed by reson,
    God is in reality something different. Reason and imagination are homogenous, and
    where genus is confirmed gnosis is denied.  To infer the existence of God from
    intellectual proofs is assimilation “tasbih”, and to deny it on the same grounds is
    nullification “tatil”. Reason cannot pass beyond these two principles, which in regard
    to gnosis are agnosticism.
    Reason goes as far as possible to attain knowledge of God, but fails; Man grows
    restless and raises his hands for supplication and relief of his soul; when thoroughly
    exhausted, God grants their wish: His power becomes theirs and they enjoy and rest
    in peace in garden of intimacy. However, reason again comes to fore and tries to gain
    control, but fails again, becomes distraught and it abdicates. Then God clothes it in the
    garment of service (khidmat) and says to it:
Reason on way of Gnosis
 
    God causes man to know Him through Himself with a knowledge that is not linked to
    any faculty, in which the existence of Man is merely metaphorical. Hence to Gnostic
    egoism is utter perfidy; his remembrance of God is without forgetfulness, and his
    gnosis is not empty words but actual feeling.
Gnosis is result of inspiration (ilham)
Knowledge of God is Intuitive (daruri)
 
 
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.
NEXT