The Hidden Treasure

There was a time when God alone existed. Then He created countless beings, and thereafter even His creation began creating many other things. One may ask: if God is Self-Sufficient, why was there any need to create anything in the first place? This profound philosophical question has often been addressed in Sufi tradition through the famous sacred narration:

"I was a hidden treasure, and I loved to be known, so I created creation."

One must pause to inhale the fragrance of this beautiful narration. These words echo with divinity. Grandeur is surpassed by compassion; majesty becomes secondary to mercy; diversity is overpowered by sanctity; power itself is subdued by love. Only the Creator Himself could make such an immense declaration.

A skeptic may ask: we human beings also desire recognition and often strive to become known. Then what distinguishes God from man? Man seeks recognition for his own happiness, whereas God's act of creation is for the happiness of others. Man attempts to establish his grandeur, whereas God shares His grandeur. Man's glory depends entirely upon Divine Will, while God's glory is independent of everything. Man's glory nourishes his false ego, while God's glory manifests ultimate reality. By indulging in self-glorification, man diminishes himself in the sight of God, whereas glorifying God elevates man toward greatness.

The narration quoted above sheds light upon the very nature of existence itself. Life was never meant to be merely a rat race or an endless competition. It was meant to be an opportunity to witness the colors in the rainbow of creation; a feast adorned with countless delicacies; a banquet overflowing with exhilarating drinks; a stage filled with characters, each revealing a different shade of wonder.

Yet this sounds too romantic, even idealistic, for a life which, since childhood, we have been taught is harsh, demanding, and often cruel. Furthermore, the exhausting routines of worldly responsibilities and professional obligations leave little room to contemplate the splendor of creation. How, then, are we to understand this wondrous narration? How are we to know God as He desires to be known?

This "knowing" is not the knowing of philosophers who arrive at conclusions after long hours of thought. It is not the knowing of scientists who conduct experiments in laboratories and derive observable results. It is not the knowing of scholars who read countless books until they grasp a concept or theory. Nor is it the blind knowing of one who merely imitates faith without inner realization. Then what kind of knowing is it?

The knowing referred to in this narration is the fruit of a lifelong journey in which a person keeps God as the supreme priority of his life - not second, not third, but above all else. Whenever there is a crossroads between worldly success and religious principles, he chooses the latter. Whenever there is a conflict between material advantage and spiritual elevation, he embraces the latter. Whenever there is a contradiction between ego and submission, he submits. Whenever there is a contest between mind and heart, he listens to the latter. Whenever there is a struggle between intellect and love, he becomes a lover.

Whenever confusion arises regarding seemingly opposing religious texts, he consults those who possess sound knowledge and wisdom. Whenever he fails to understand the insight of the spiritual masters of the past, he considers the deficiency to be within himself rather than in them. Whenever he realizes that he has mastered only the letter of religion and not its spirit, he searches for a guide capable of leading him further. Whenever he seeks to begin a new stage in his spiritual journey, he consults his master. Whenever he begins to think he has understood everything, he repents before God. Whenever knowledge gives birth to pride within him, he compares it with the humility of his master despite the latter's far greater knowledge.

In Sufi literature, there is a famous saying that "the greatest miracle (karamat) is steadfastness (istiqamat)." When a seeker adopts these practices consistently over many years and refuses to abandon the path despite repeated falls and failures, he eventually becomes the recipient of that "knowing" for which God created existence itself. Here, one is reminded of the profound words attributed to Ali ibn Abi Talib رضي الله عنه: "That worship does not benefit the seeker which does not increase him in gnosis (ma'rifah)."

When gnosis is attained, even if the seeker spends his day working in an office and his evenings caring for his wife and children, he can still behold the spectacle hidden behind creation, for the heart has become worthy of receiving Divine Light. Neither occupation nor family obstructs his vision anymore, because the inner eye has finally awakened. On the contrary, both his profession and his family strengthen his connection with the Creator, because he now follows, in the truest sense, the footsteps of the Prophet ﷺ, whose earning livelihood and spending time with family never created a barrier between Himself and God.

It is narrated that whenever the Prophet ﷺ heard the call to prayer, he would become immersed in Divine remembrance with such intensity that he would cease to recognize even his beloved wife, Ayesha رضي الله عنها, and his closest companion, Abu Bakar رضي الله عنه. This was the same Abu Bakar رضي الله عنه regarding whom he had said, "I have returned the favors of everyone, but as far as Abu Bakar رضي الله عنه is concerned, only God can reward him rightly on the Day of Judgment." Thus, the Prophet ﷺ embodied the perfect harmony between spiritual intoxication (sukr) and sobriety (sahw).

Since the Prophet ﷺ did not require the process of self-purification (tazkiyah al-nafs) in the way ordinary seekers do, a brief period of seclusion and contemplation in the Cave of Hira was sufficient preparation for the reception of Divine Revelation. For the seeker, however, this process is often neither brief nor easy; in some cases, it may require decades before true spiritual illumination is attained.

Similarly, while the Prophet ﷺ did not require forms of spiritual discipline beyond what was prescribed by the Shariah, a seeker may at times be advised by a qualified spiritual guide to adopt certain permissible disciplines and restraints for the purpose of controlling the lower self (nafs). Such practices are not additions to religion, but methods of spiritual training intended to facilitate self-purification.

It is often declared quite boldly that Sufism contradicts the way of the Prophet ﷺ. Various practices of certain Sufis are then presented as evidence that what they do differs from what the Prophet ﷺ practiced. This misunderstanding frequently arises from ignorance regarding the science of Sufism itself. The fundamental objective of Sufism is the purification of the self (tazkiyah al-nafs). The spiritual condition of a seeker before attaining purification differs greatly from his condition afterward.

The disciplines taught within Sufism primarily address seekers who have not yet attained purification. The life of the Prophet ﷺ represents the perfected state toward which the seeker ultimately aspires, because perfection lies in His example alone.

For example, a seeker may choose complete anonymity for many years in order to purify his inner self. Once the objective is achieved, he may then be guided by his mentor, by personal spiritual insight, or through circumstances decreed by God, to enter public life for the benefit of humanity. In such a case, his anonymity reflects the Prophetic example of seclusion in the Cave of Hira, while his later public role reflects the Prophetic example after the declaration of prophethood. There is no contradiction between these two states. Both may equally earn Divine Pleasure because both emerge from sincerity of intention.

This distinction also illuminates the difference between two great intellectual giants of the subcontinent: Sir Dr. Allama Muhammad Iqbal and Wasif Ali Wasif. Wasif teaches the path toward self-purification, whereas Iqbal inspires man regarding what to do after attaining inner awakening. Wasif empties the heart of worldly desires, whereas Iqbal encourages only those desires that fulfill man's role as God's vicegerent upon earth. Wasif emphasizes surrender before Divine Will, whereas Iqbal speaks of elevating the self until one's will harmonizes with the Will of God. Wasif focuses upon the revolution within; Iqbal sketches the map of revolution in the outer world. Yet the destination of both remains the same: proximity to God, approached through different shades of spirituality. Perhaps this is why Iqbal experienced the life of a celebrated public figure, whereas Wasif attained widespread fame largely after his death.

Returning to the narration with which this essay began: according to many Sufi traditions, the first creation of God was the Light (nur) of Muhammad ﷺ. Why? Because God willed that there should exist a mirror capable of reflecting Divine Beauty in its purest form. Such a mirror had to be utterly flawless. An ordinary mirror could never reflect such majesty. That honor belonged to Muhammad ﷺ alone.

This is why many saints and mystics have described the secret behind the creation of the universe as being connected to the reality of Muhammad ﷺ. This is not merely an emotional statement uttered by preachers, but a profound mystical idea developed within Islamic spirituality: that the hearts closest to God receive illumination through their connection with the Prophetic Light, and without that illumination the seeker remains spiritually blind.

This also explains why Sufism places such emphasis upon the need for a spiritual master. The master's heart is viewed as a vessel carrying a portion of that light, whereas the disciple may not yet possess the spiritual maturity required to carry it independently. An inquisitive mind may ask: what are the practical consequences of being deprived of such illumination?

The flood of half-baked "scholars" across social media platforms provides sufficient evidence of the damage. One finds countless speakers discussing Islam while relying solely upon intellect devoid of inner purification and spiritual depth. The result is the spread of confusion, misinformation, shallow interpretations, misunderstandings, and intellectual arrogance disguised as scholarship; fragile foundations masquerading as critical thinking.

The masses are often unable to detect the absence of that inner light because they themselves have not experienced it. They easily fall prey to eloquence, accent, fluency, confidence, and aggressive argumentation - qualities which may impress audiences yet fail to carry the traveler even a single step closer to truth. There is often more display than substance.

To interpret sacred texts without spiritual purification is like attempting to observe reality through a fractured lens. God is not impressed by intelligence when it is divorced from inner purity, and inner purification itself is a lifelong endeavor. For one who has not purified himself, it is far safer to remain a humble student until his final breath. Let the truly enlightened occupy the seat of teaching. Let the spiritual journey remain protected from crash-landing.

Today, mankind has invented countless marvelous things - inventions that would once have appeared miraculous or impossible. While these achievements have undoubtedly enriched human life, they also invite profound reflection. Whenever man creates something for a particular purpose, he becomes deeply frustrated if that creation fails to fulfill the purpose for which it was made. He will often do everything within his power to force that creation toward the fulfillment of its intended purpose.

Man himself is the greatest creation of God, and he was created to know Him as He deserves to be known - truly, madly, deeply. When man abandons that purpose, it displeases God immensely. Yet there remains a crucial difference: God does not force man to obey Him, for coercion would undermine the beauty, wisdom, freedom, and grace embedded within the wonder of creation.

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