Seadet-i Ebediyye - Endless Bliss Third Fascicle

54 — THIRD VOLUME, 39th LETTER
This letter, written to Mawlânâ Muhammad Sâdiq Keshmirî,
explains the difference between the ’ilm-ul-yaqîn of the men of
Tasawwuf and the ’ilm-ul-yaqîn of philosophers:
Hamd be to Allâhu ta’âlâ! Salâm to those slaves of His chosen
and loved by Him! According to men of Tasawwuf, ’ilm-ul-yaqîn
means to infer the agent of the work by seeing the work. Also
philosophers, who follow the way of understanding and judging
everything under the guidance of mind, are of the same opinion.
What is the difference between these two? Why does the ’ilm-ulyaqîn
of men of Tasawwuf become formed through kashf and
shuhûd? In what way is the ’ilm-ul-yaqîn of those religious savants
religious who are not men of Tasawwuf like that of philosophers?
We shall explain these briefly. In both types of ’ilm-ul-yaqîn it is
necessary to see the work. A path through the work will lead to the
unseen doer. The path that leads man to the doer from the work is
the relation between these two. In the ’ilm-ul-yaqîn of the men of
Tasawwuf, this relation is seen through kashf and shuhûd, too. But
in the ’ilm-ul-yaqîn of religious savants and of philosophers this
relation is realized through mind, by thinking and observing. For
this reason, men of Tasawwuf’s recognizing the doer from the
work is hadsî (inductive, intuitive). That is, it happens
automatically and spontaneously. In fact, it is bedîhî, that is, it is
obvious, quite clear. But the others’ inferring the doer by seeing
the work is by thinking, observing. As is seen, the ’ilm-ul-yaqîn of
men of Tasawwuf is through kashf and shuhûd. But the others’
ilm-ul-yaqîn cannot be formed without observing with mind. The
’ilm-ul-yaqîn of men of Tasawwuf also is called istidlâl, that is,
thinking, yet it is called so because inferring the doer from the
work is given this name. In actual fact, it is not istidlâl, but it is
kashf and shuhûd. The ’ilm-ul-yaqîn of religious savants is through
istidlâl. Many people could not understand this subtle difference.
Some of them spoke ill of great men of Tasawwuf. Allâhu ta’âlâ,
alone, communicates the truth of every matter. May our salâm be
upon those who are on the right way!
– 267 –