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Haqiqah

Haqiqah

The term  hakikat carries meanings such as “reality, truth, essence, and nature.” Abu Nasr al-Sarraj [quddisa sirruhu] defines it as “the steadfastness of the heart in the presence of the One in whom it believes.” Imam Qushayri [quddisa sirruhu] describes  hakikat as the observation of divine lordship ( Rububiyyah ) throughout creation, recognizing that all existence and its processes of formation and dissolution occur through the strength and power of Allah. This recognition itself is  hakikat .  

Imam Hujwiri [quddisa sirruhu] states that  sharia without  hakikat is hypocrisy, while  hakikat without  sharia is mere pretense. He explains:   

“Allah Almighty says, ‘As for those who strive in Us, We will surely guide them to Our ways’ (Al-Ankabut 69). Thus, striving ( mujahada ) is  sharia , while guidance ( hidaya ) is  hakikat . The former represents the servant’s outward adherence to divine commands, and the latter signifies Allah’s inward protection of the servant.”  

The seeker’s duty, therefore, is to fulfill the outward obligations of  sharia meticulously, leaving the rest to Allah.  Hakikat is thus a gift bestowed upon the servant by Allah.  

Sufis interpret the Quranic account of the encounter between Prophet Musa [peace be upon him] and Khidr [peace be upon him] as a distinction between  sharia and  hakikat . Based on the verse:  “So they found one of Our servants, to whom We had given mercy from Us and had taught him knowledge from Our own” (Al-Kahf 65), they view Musa’s knowledge as  sharia and Khidr’s divinely bestowed knowledge as  hakikat .  

The precondition for  hakikat is  sharia . Without a strict and sensitive adherence to  sharia hakikat cannot manifest. Imam Qushayri [quddisa sirruhu] affirms: “ Sharia is to serve Allah;  hakikat is to witness Him.” Consequently, anyone claiming  hakikat without meticulous adherence to divine commands is engaging in falsehood.  

Abu Ali al-Daqqaq links the verse  “You alone we worship” (Al-Fatiha 4) to the preservation of  sharia and the verse  “You alone we ask for help” to the realization of  hakikat . In essence,  sharia and  hakikat are inseparable;  hakikat cannot manifest in the absence of  sharia .  

Imam Hujwiri further explains that  sharia pertains to the outward, while  hakikat concerns the inward. Through adherence to  sharia , Allah grants the servant the grace of  hakikat .  

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Sufis often use metaphors to elucidate this relationship:  sharia is likened to a tree,  tariqa to a flower, and  hakikat to the fruit. Imam Rabbani describes this interconnectedness:  

Hakikat is none other than the reality of  sharia . It is not something separate from it.  Tariqa is the path leading to the reality of  sharia . Thus, before reaching the reality of  sharia , only its outward aspect is attained. Attaining the reality of  sharia is possible only at the stage of tranquility of the soul ( nafs al-mutma’inna ) and the rank of sainthood. Until then, what exists is merely the form of  sharia . Similarly, in faith, prior to the tranquility of the soul, one possesses only the outward form of faith; after tranquility is achieved, the reality of faith is attained.”  

Therefore,  hakikat is inherent within  sharia , not outside or beyond it. It is realized through the complete practice of  sharia Tariqa serves as a method or means to facilitate the journey toward  hakikat , providing the necessary etiquette and discipline for living  sharia fully.  

Ibn Arabi [quddisa sirruhu] defines  hakikat as “Allah taking the attributes of humanity from the servant and endowing him with His own attributes.” This state, known in Sufism as  fana (annihilation), requires the seeker to purify the heart from distractions, adorn it with virtuous qualities, and discipline the self to achieve sincerity.  Tariqa provides the framework for such transformation.  

Abu Abdurrahman al-Sulami [quddisa sirruhu] offers another definition: “The Truth ( Haqq ) is Allah, for He is the one who establishes all realities.  Hakikat involves purifying the states of the heart from preoccupation with anything other than Him. It is the destination of those who have attained proximity, the source of joy for the realized, and the station of the lovers when overcome by awe.”  

The history of Sufism is a narrative of  hakikat , with Sufis as its travelers. Their ultimate aim is union with the Divine, and the path that leads there is  tariqa .  

Abdullah Harawi [quddisa sirruhu] categorizes  hakikat into three levels: inspiration ( ilham ), insight ( firasa ), and spiritual vision ( basira ). The seeker endeavors to attain these levels by firmly establishing  sharia in their life. Without fulfilling the rights of the path, neither  hakikat nor the station of the perfected human ( insan al-kamil ) can be achieved. A seeker learns the path’s etiquette and rights through a qualified spiritual guide ( murshid kamil ). For this reason, Sufis place great emphasis on the triad of  sharia tariqa , and  hakikat .