Supplication (Munājāt) and Solitude with One's Lord
In Sufi thought (Sufism—taṣawwuf), it is emphasized that every believer (muʾmin) must establish a special bond with Allah deep within the heart (qalb—the heart). This supplication (munājāt) means turning directly to the Lord without any intermediary; this state is a reflection of the divine mercy that will descend upon the servant. This special state is a unique turning point in a person's inner journey, and is sometimes described as a 'resurrection' (qiyāmah); for the person finds the opportunity to experience in this world what they will encounter in the afterlife. The ecstasy of this experience is like a delightful journey of discovery, leading the heart (qalb) to various stations, each opening the doors to a deepening understanding; the number of these stations is so great that you could not contain them all.
The Importance of Conjecture (Ẓann) and the Path to True Knowledge
In the works of Muḥyiddīn Ibn al-ʿArabī, the concept of conjecture (ẓann—conjecture or supposition) holds a significant place beyond its customary meaning. Ẓann is not merely incomplete knowledge; on the contrary, it is the starting point for attaining reality, for our perceptions can always be deceptive, and we do not possess the power to annihilate what we see. The evaluations we make based on the data produced by our perception raise the question: 'Is this conjecture (ẓann) or knowledge (ʿilm)?' This distinction contains a doubt regarding the evidence; otherwise, there would be no separation between the Lord (Rabb) and creation. The existence of ẓann is also a condition for the servant not to commit sin; for every action and omission expresses Allah’s decree. The remembrance (dhikr) of the All-Merciful (al-Raḥmān) is His mercy upon His creatures, and for this reason, the creation of ẓann is also one of Allah’s blessings.
Forms, the Veil, and Encountering Reality
In the Sufi experience, it is necessary to distinguish between forms (ṣuwar) and causes, for these are not Allah Himself. However, these forms and causes serve as a veil (ḥijāb) on the path to Allah. A person who cannot perceive the reality of this veil may become distant from the Truth (al-Ḥaqq) due to the diversity of forms. Ironically, the one who sees the forms as different is also speaking the truth; for these differences indicate the existence of the veil between the Truth (al-Ḥaqq) and the servant. Just as a blind person cannot see you in the dark, encountering reality requires a profound humility and surrender that goes beyond perception. The fact that there is no ulterior motive behind Allah points to the absoluteness of your relationship with Him; just as you suffice for Him, He suffices for you.