“If each had a candle, their differences would disappear."

Rumi

The Parable Of The Elephant In The Dark!

Rumi, the renown mystic of the 7th century AH (13th AD) has narrated an old Indian tale known as ‘the parable of the blind men and an elephant’. With a slight change in the narration, Rumi calls it ‘the elephant in the dark’. According to Rumi’s narration, a number of men who had never seen an elephant touched and felt the elephant in a dark room. As sight experience was not possible, they used their sense of touch instead. Each one touched different parts of the elephant and described his sense experience accordingly. The one who had touched its trunk believed that an elephant looks like a downpipe. The one who had touched its ears thought an elephant looks like a fan. The one who had touched the legs said it looks like a pillar…

Rumi uses this parable to show man’s limited acquired knowledge. He then concluded: “If each had a candle their differences would disappear.”1

In this chapter we will learn about ‘the candle of light’ that the Creator has instilled within us. The challenge is however how to kindle2 this candle.

Self-Purification

When you hear about purification, your initial thought may go to water purification, air purification and things like that. You may wonder what self-purification is all about? How are we supposed to purify ourselves? And how can self-purification grant us knowledge?!

Definition

As we mentioned in the previous chapter, the human mind is like a mirror which, by reflecting objects, inform us about them. In spite of the differences between the mind and the mirror- as discussed in the previous chapter- there are some similarities between the two.

Of the similarities of mind and mirror is that the accuracy and the power of reflection of both of them can be affected by external and internal obstacles; thus, the dustier a mirror, the less reflective. Similarly, a human mind can be affected-whether totally or partially-by obstacles relevant to it. For instance, prejudice is a mind obstacle clouding the mind against a particular truth.

Rumi, in the First Book of Mathnavi gives an allegorical example about self- purification. He narrates a competition between some Chinese and Roman artists to create a masterpiece in painting. Two houses opposite to each other were given to them to paint. Chinese painters demanded a long list of materials but finally created a magnificent painting. Surprisingly, the Romans did not ask for any material, yet surprisingly they also created a masterpiece! All they did was to polish the walls of the house as much as they could. On the exhibition day the competing groups unveiled their masterpieces. Amazingly, whatever design could be seen in the Chinese house, the same, and even brighter could be observed in the Romans as well.

Rumi from this allegorical example concludes that the real house is the heart of a human and Romans are those who purify themselves and their souls.

Self-purification therefore means polishing the soul against any ‘dust’ and ‘rust’ as obstructive elements in search for truth. Thus, the Arabic term used in the Qur’an for a ‘disbeliever’ is ‘Kafir’ which literally means ‘the one who knowingly and deliberately conceals the truth’.

A knowledge gained through self-purification is not only well acknowledged in Islam, it is regarded as the most sublime human knowledge without which all sensory and rational perceptions are in vain.

It is an indisputable Islamic fact that as the Almighty God has granted us sense experiences to know the physical world, He has also bestowed upon us spiritual senses to discover the metaphysical world. It is narrated from Imam Sajjad (S): “Lo and behold! A slave of God is granted four eyes; two of which are to see and manage his worldly as well as hereafterly affairs, and the other two to manage his affairs of the hereafter. Then when God wills to prosper a slave, He will open the two eyes of his heart to vision the unseen and the affairs of his hereafter.”3

As discussed in ‘practical mysticism’, certain types of human knowledge will be gained solely by the means of self-purification. It is narrated from the Holy Prophet (S):

«اَلْعِلْمُ نُورٌ يَقْذِفُهُ اللَّهُ فِي قَلْبِ مَنْ يَشَاء.» (مصباح الشریعة، ص 16)

“Knowledge is a light that Allah casts into the heart of whoever He wills.”4

Therefore, the general rule of ‘whoever loses a sense loses its knowledge’ similarly applies to spiritual senses. Without self-purification knowledge of the unseen is not attainable. Purify your soul and the knowledge of the unseen reflects on it.5

Spectrum Of Self-Purification

Although the primary levels of self-purification are necessary to obtain all types of knowledge, the main spectrum of self-purification which is meant in this context can be observed in three realms:

1) Intuition

Intuition is a form of knowledge or of cognition independent of experience or reason. Intuitive faculty is therefore generally regarded as instinctive knowledge that we are born with. The mathematical idea of an axiom (a self-evident proposition) as discussed in the previous chapter, as well as human instincts are the best examples of intuitive knowledge. Intuitive knowledge is common among all humans whether past of present. 2+2=4 at the time of Socrates as it is today, and justice has been a virtue since the ancient time as it is today, unlike scientific laws which have been subject to change throughout human history.

Thus, from the ancient Greek philosophers such as Pythagoras to Spinoza, Kant and Henri Bergson, intuition has been always regarded as the highest form of knowledge.

Bergson (1859-1941); a French philosopher and Nobel laureate, considered intuition the major source of morality and religion in “The Two Sources of Morality and Religion”. He also considered intuition the only means of knowledge.

Belief in God is instinctive and hence it is intuitive knowledge. Yet, like other examples of instinctive knowledge, it may be clouded by some obstacles. Particular incidents in life can stimulate the mind and bring this instinct to conscious as it happened to Pascal; the renowned French mathematician of the 17th century.

At the age of 31, just 8 years before his death, Blaise Pascal was driving a four-in- hand when the horses ran away; the two leaders dashed over the parapet of the bridge at Neuilly, and Pascal was saved only by the traces breaking. He considered this a special summon to abandon the world. He wrote an account of the accident on a small piece of parchment, which for the rest of his life he wore next to his heart, to perpetually remind him of his covenant. This accident turned the current of his thoughts to a religious life and a divine religion known to him. He later on posed an argument against atheists known in philosophy as ‘Pascal’s Wager’.

The Almighty God refers to such stimulants in life in the following:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.”(The Holy Qur’an, 29:65)

In order for you to have a clear understanding of your intuition, I need to take you on a short trip from the world of physical objects around you, to the kingdom of animals and finally embark on human instincts.

Nature

In the world around us there are numerous physical and chemical objects. Scientists distinguish them from each other by their physical and chemical properties. For instance, one of the chemical properties of Hydrogen gas is that it is highly flammable. Of the properties of water is that under standard atmospheric pressure its freezing point is 0° C (32° F) and its boiling point is 100° C (212° F). This character is essential to all water or Hydrogen gas in the world. In other words, it is in the nature of any water to boil at 100°C under the said conditions.

Kingdom of Animals

Instinct in zoology is an unlearned pattern of behaviour, enabling members of a species to respond approximately the same to a wide range of situations in nature, such as feeding, mating, and parenting.

Instinctive behaviour can be extremely complex, even in relatively simple animals. For example, the remarkable navigation and communicational skills possessed by honeybees. A worker may fly a quarter of a mile or more from the hive in search of flowers that are a good source for food. The sun usually serves as an indicator of direction, but the bee can navigate accurately, even in a moderate breeze, when the sun is hidden by a cloud. When it finds a good source of food, the bee has the capacity to calculate a true course back to the hive, allowing for wind and for apparent movement of the sun. Upon returning to the hive, it communicates the location of the food through a ‘dance’ that conveys information about distance and direction. Here are some of the amazing honeybee facts:

Honeybees must gather nectar from two million flowers to make about half a kilogram of honey.

One bee has to fly about 150,000 kilometers-(more than three times around the earth) to make half a kilogram of honey.

A honeybee visits 50 to 100 flowers during a collection trip!

Honeybees have been producing honey in the same way for the last 150 million years.

When a bee finds a good source of nectar, it flies back to the hive and shows its friends where the nectar source is by doing a dance which positions the flower in relation to the sun and hive. This is known as the ‘waggle dance.’

The bees’ buzz is the sound made by their wings which beat 11,400 times per minute.

This complex behaviour without the necessity of learning and the process of trial and error is called ‘honeybees instinctive behaviour’. All animals by their very nature enjoy the same instinct.

Human Beings

As human beings, we enjoy some common instinctive patterns of behaviour with animals such as mating, feeding and parenting.

There is, however, another type of instinct which is beyond the scope of animal kingdom; I may call it humane instincts. Humane instincts, similar to that of the animals, are found in human’s nature and all humans will find it naturally within themselves.

Types of Human Instincts

Human instincts are intrinsic human characters. In the following I shall mention some vivid examples of human instincts:

1.1: Knowledge-Lovers

The desire to learn and increase your knowledge is instinctive in humankind. From infanthood this desire is observable. As a child physically grows up, the desire for new discoveries grow as well to the extent that a human baby becomes as curious as a scientist. This desire sometimes becomes intolerable when the child bombards the parents with numerous questions. This desire is called in cognitive psychology ‘the sense of research’.

Abu-Rayhan Biruni; was an Iranian polymath in the 5th century A.H. His last communication before his death is very interesting. When he was in his dying bed, he was visited by one of the jurists of his time known as Abul-Hasan Ali. Abul-Hasan narrated: “I visited Biruni in the last minutes of his life. He asked me to teach him a jurisprudential rule in inheritance! I surprisingly replied: Is this time for it?! The knowledge-lover with a breaking voice said: Yes, my dear friend. Isn’t it better if you know this issue and then die?!”Abul-Hasan added: “I explained the issue and left. I had not left his house yet that I heard the cry of his family!”

It is also narrated that Pascal was so preoccupied with his mathematical calculations and the formation of relativity that he missed his wedding night!

History of science has reported numerous examples as above.

1.2: Virtue-Lovers

The second human instinct is moral values. Kant was filled with wonder and awe at this instinct in his saying: “the starry heaven above me and the moral law within me…”.

Man, by nature loves discipline, social cooperation, justice and so on and so forth. Consider the following phrase: “Do unto others as you would have others do uno you.”

These words of wisdom are quite universally mentioned in all major world religions. Such statements are needless of any experience or reason to be acknowledged. They are self-evident, as much as ‘total is bigger than its part’ is.

In fact, as some ethical philosophers, among them Spinoza, have expressed, a sense of moral values - at least on fundamental ethical codes is intuitive and immediate and hence they are universally accepted.

1.3: Beauty-Lovers

Man, by nature loves beauty. This is observed when he or she is dressed. Although the primary motive of clothing is protection, beautification has also a large role in it. When you look at a masterpiece of a natural landscape, your eyes naturally celebrate and your mind flourishes. The holy Prophet (S) is quoted to have said: “God is Beautiful and loves beauty.”6

Art is the product of this humane instinct.

1.4: Love-Lovers!

Perhaps the greatest and the most transcendental human instinct is the sense of love. Man, by nature needs to love and to be loved by others.

This natural desire appears in different stages of life in various forms. It begins with a platonic love as in between the child and the mother and manifests at later stages in romantic love. The desire for love will never be perpetually satisfied until and unless the lover discovers the real beloved Who is Eternal, who will never be missed.

The instinct of love is the same in all stages of life although it appears in different shapes. For example, our love when looking at a magnificent landscape, or love for our parents, or that strong love for our spouses are all, in essence, our instinctive quest for the real Beloved One. It only pulls us to different objects and beings with the assumption they are our ‘Lost Love’! Hence, that quest will not be fulfilled unless we find the ‘Real Perpetual Divine Love’.

Ibn Arabi (7th century A.H.); the most famous Muslim mystic, has nicely expressed this feeling by saying: “No one ever loves anyone save his Creator; but He is sometimes hidden under the love of Zaynab, So‘ad, Hind, Laila, worldly pleasure, money and fame7.”

2) Inspiration (Ilham)

Another spectrum of self-purification is inspiration. Inspiration is a good and Godly idea about something that you get suddenly.

Spectrum of Inspiration

2.1: Creativity

All discoveries and inventions are the result of humans’ creativity.

2.2: Sparkling Of A Sudden Brilliant Idea, Known As ‘Aha’!

This moment occurs when you go from being stuck on a problem to having the ability to come up with a non-obvious and uncommon interpretation.

2.3: Wisdom

Wisdom can be placed within the spectrum of inspiration because, like conscience, it bears testimony to the moral constitution of society. By wisdom here, I meanwise human words, in that when you read them, you naturally agree with the sense behind it and that the speaker must be inspired. For instance, consider the following human words of wisdom:

“Hate is like acid. It can damage the vessel in which it is stored as well as destroy the object on which it is poured.”

“The road to success is always under construction.”

2.4: Moral Consciousness

There is a court of law within us. Thus, you feel content when for example sponsoring an orphan, but feel guilty if you ignore him! Why? Who has made this feeling in you?! The moral law within us is yet another sign indicating to our Creator.

2.5: True Dreams And Visions

We humans are comprised of both body and mind, or if you like, call it matter and essence. We have a shape from flesh and bone that encapsulates our purest self-the soul, which is our most authentic being. When you are asleep and your connection to your body reduces, you become more conscious of your soul especially when dreaming.

Another spectrum of inspiration is an experience of true dreams and visions, which are experienced by some people irrespective of their creed or colour. This is again observed by personal experiences. We often see things in dreams which are yet to happen and will happen in due course in the future, exactly as they were observed in the dream.

Similarly, you may dream of something happen to a person who lives elsewhere in the world, and realise later that at the time of your dream, the incident actually happened! Like my personal experience of dreaming that my teacher died while I was in Italy thousands of miles away from him and I had absolutely no idea about his health condition. Although ‘true dreams’ are not limited to Prophets, their dreams were usually vivid and did not require interpretation. It is narrated that ‘real dreams are one of the lowest levels of prophecy.’8

3) Revelation (Al-Wahy)

The most sublime facet of self-purification is ‘revelation’. ‘Revelation’ in Christianity is similar to ‘inspiration’ (Elham) in the Islamic terminology.

According to the Oxford English Dictionary, the first or primary meaning of the term ‘revelation’ is ‘the disclosure or communication of knowledge to man by a divine or supernatural agency.’ It is therefore from the Latin revelation (uncovered, laying bare).

Revelation (al-Wahy) in its precise Islamic sense may be defined as ‘a divine infallible communication of absolute truth to selected humans known as ‘Messengers’ to observe the Truth as it is and to share it with people as they received it’. The Holy Qur’an is the pinnacle of all previous revelations. The status of a divine prophecy is by divine selection. Thus, one cannot become a prophet by mere self-purification, though Allah’s Messengers were undoubtedly the most purified human beings.

The reality of revelation is beyond the scope of human intellect who has never experienced it. Thus, divine revelation has always been and still is one of the most fundamental of all theological questions.

• 1. Mathnawi, Book 3, Section 49
• 2. To kindle a candle is a slow process, unlike ignite which is quick. Thus, soul illumination is usually a slow process even for the saints.
• 3. Al-Sadooq, al-Khesal, p.265
• 4. The Lantern of the Path, p. 16
• 5. For further discussion you may refer to ‘An Introduction to Islamic Mysticism’ by the author.
• 6. Kanzul-Ummal, Hadith No. 17166
• 7. Al-Fotuhatul-Makkiya, vol. 2 p.326
• 8. Al-Sadooq, Man La Yahdhuruhul-Faqih, vol. 2 p.585