Beholding God (Deedar-e-Elahi)

Sufi Master Younus AlGohar

There are many different doctrines and beliefs concerning the form or appearance of God —Hindu doctrines, Muslim doctrines, Christian doctrines, and Jewish doctrines. The Prophets, Messengers, and Saints of different religions have presented different views. All of these doctrines are correct, but we have failed to understand them properly, and as a result, we have become confused about what God actually looks like.

The Divine Light of God is of two types:
1. The Divine Light of the Person of God (Jaati Noor)
2. The Divine Light of the Attributes of God (Sifati Noor)

God has many attributes (Sifat) like Rahman, Rahim, Quddus, Shakur etc. According to the Holy Qur’an, God has 99 attributive names. None of these are God’s personal names; rather, these are names describing His various attributes or qualities. Only one name is His personal name, and that is “Allah.”

The fundamental purpose of worship or religious practice is to awaken and purify our heart (Qalb). Our heart becomes purified when detergent or soap enters it. This detergent or soap is the Divine Light of God (Noor). This Divine Light enters our heart through the remembrance (Zikr) of God’s name.

Al-Hadith: Nurul Hadith
Li kulli shayin saqalatu
Everything has a means by which it can be cleansed
Wa siqalatul qalbi zikrullahi ta’ala
And the means of cleansing the heart is the remembrance of God’s name

God sent 1,24,000 Prophets and Messengers into this world. God bestowed one of His Divine Attributes into the hearts of these divine personalities. So, their hearts became enlightened by the Divine Attributive Lights of God. Therefore, when they taught their respective followers, they described the blessings, virtues, and magnificence of that particular Attributive Name of God which they contained in their hearts. They also rendered their followers the grace (Faiz) of that Attributive Name of God. As a result, the Divine Light of that particular Attributive Name of God would enter into the hearts of those followers, and the manifestation of that particular Attribute of God would become evident within them.

Remember, these Divine Lights (Noor) were not God’s Personal Divine Light. Rather, they were God’s Attributive Divine Lights. The access of these Attributive Divine Lights extends only to God’s Attributes (Sifat); they cannot reach the Person of God (Jaat). For example, the Divine Light generated from the name “Ar-Rahman” can manifest only God’s Attribute of Rahman. It does not know the Person of God (Jaat). Similarly, the Divine Light generated from the name “Al-Quddus” can manifest only God’s Attribute of Quddus. It does not know the identity or nature of the Person of God (Jaat). God’s Attributes have no physical form. They are formless. Therefore, when a Prophet or Messenger or Saint received spiritual grace through God’s Attributive Divine Light, they said that God is formless and has no physical form. This is because they could not reach the Person of God (Jaat). Consequently, they did not attain the Vision of the Person of God.

Since Prophet Moses (a) had received the benevolence of God’s Attribute of Rahman, he could not even withstand a brief glimpse of God’s Personal Divine Light. He became unconscious. The religious scholars behind him were burned to ashes.

However, when the Last Prophet Muhammad (s) came into this world, God bestowed upon him the benevolence of His Personal Name ‘Allah’ (Ism-e-Jaat Allah). Before him, no Prophet or Messenger or Saint had received the benevolence of God’s Personal Name ‘Allah’. Later, the followers of the Prophet Muhammad (s) received this benevolence from him. No other Prophet and his followers had been granted this fortune. Therefore, as the Nation of Muhammad (s), we are extraordinarily fortunate.

The Personal Divine Light of God is directly connected with the Person of God (Jaat–e-Elahi). Therefore, only those who have received the benevolence of His Personal Name have been able to reach the Person of God and attain the Vision of the Person of God (Didar-e-Elahi). That is why they said that God is not formless. Rather, He has a physical form. He is like us. Just as we have different limbs and organs, He too has various limbs and organs. And it is proven by the Holy Qur’an and the Bible.

Al-Hadith: Al-Bukhari 6227; Muslim 2841
Khalaqtal Adama ala suratihi
God created Adam in His own image.

The Holy Bible, Genesis 1:27
So God created mankind in His own Image; in the Image of God He created them; male and female He created them.

Now let us discuss an important matter. It is truly astonishing. The more we learn about it, the more amazed we become. This mystery will leave us astonished.

Surah Ar-Rahman, Verses 1–2 (55:1–2)
Ar-Rahman, allamal Qur’an
The Rahman who taught the Qur’an.

Rahman is one of God’s many attributive names. The Qur’an, the Bible, and all other celestial books were revealed through God’s attribute of Rahman. When a person becomes united with the Person of God, God’s attributes become comparatively insignificant to him. He no longer concerns himself with the benevolence of God’s attributes. Therefore, for someone who has received the benevolence of God’s Personal Name, these holy scriptures no longer hold the same significance to them. Allama Iqbal said about the believers: “No one can comprehend this mystery. A Momin may appear to be a reciter of the Qur’an, but in reality, he himself is the Qur’an.” If a Momin himself becomes the Qur’an, then what does a Saint become? This is indeed something worth contemplating.

It is now clear that the Beholding of God has been experienced differently by different individuals. Some have witnessed one of God’s attributes, while others have attained the Vision of the Person of God. Some saw God like Divine Light, and therefore said that God appears like Divine Light. Some saw God like smoke, and therefore said that God appears like smoke. Some saw God like fire, and therefore said that God appears like fire. Some people could not see anything of God’s Person (Jaat), and therefore said that God is formless. Others saw God like a handsome seventeen-year-old boy, and therefore said that God appears like a seventeen-year-old boy.

The reason for these differences is the variation in the degree of proximity to God. Some managed to reach God’s Attributes (Sifat), and some managed to reach God’s Essence (Jaat). Some saw God from a distance, while others saw Him from very close. Some did not merely see God but even embraced Him. Therefore, such differences in perception are quite natural. If we look at the moon from the Earth, it appears to us as a circle of light. But if we reach the surface of the moon, it would appear much like another world, with rocks, soil, mountains, craters, and so forth. Thus, different levels of proximity to God have resulted in different perceptions and understandings concerning the appearance of God.

God granted His Vision at first to our last Prophet Muhammad (s). The Prophet went ot Alam-e-Ahadiyat and met God there, because he had received the benevolence of Isme-Jaat-Allah (Personal Name of God). Before him, no other Prophet had been granted this Personal Benevolence of God. Later, Prophet Muhammad (s) bestowed this benevolence of God’s Personal Name (Ism-e-Jaat Allah) upon his special followers, and they too attained the blessing of God’s Vision. However, not all of the followers of Prophet Muhammad (s) were granted Ism-e-Jaat Allah. Many were given the Benevolence of God’s attributes. At present, 99.99% of Muslims have no knowledge of Beholding God, even though the Holy Quran clearly speaks of it.

God has created a special spiritual system for His Vision. It is not that we simply sit down and meditate and God appears before us. Rather, spiritually, we can journey towards God and meet Him. Are our physical eyes the only means through which we can see everything? People generally believe that in order to see something, healthy eyes are necessary. If someone is blind, people say that the person is unable to see anything. But if that is the case, how do we see dreams while sleeping? At that time, our physical eyes remain closed. This means that there is something else within us, apart from our physical eyes, through which we can see. According to the Holy Qur’an, our external or physical eyes are not capable of seeing God.

Surah Al-An‘am, Verse 103 (6:103)
La tudrikuhul absar
Your eyes cannot comprehend Him.

For this reason, God has placed a special spiritual entity within our heads known as Latifa-e-Ana. This Latifa-e-Ana is a creation of the realm of God’s Divine Essence. Therefore, Latifa-e-Ana is capable of reaching Alam-e-Wahediyat and attaining the Vision of God. Thus, through Latifa-e-Ana, a human being can attain the Vision of God.

However, the first obstacle in attaining the Vision of God is obtaining God’s permission. If God does not wish to grant someone His Vision, He simply says, “No. I do not wish him to see Me.” At that point, the person’s spiritual journey comes to an end. Because we cannot argue with God. If He does not grant someone permission, there is nothing left to do except accept His decision. And when God wishes to grant someone His Vision, He guides that person toward a perfect spiritual guide (Kamil Murshid). The spiritual guide then prepares his disciple for the Vision of God.

Surah Al-Kahf, Verse 17 (18:17)
Mai yahdi Allahu
Whomever Allah guides,
Fahuwal muhtadi
He is the rightly guided
Wa mai yudlil
And whomever He lets go astray
Falan tajida lahu
You will never find for him
Waliyyam murshida
A Wali Murshid

The basic foundation of spirituality is the purification of the Lower-self (Latifa-e-Nafs) and the awakening of the heart (Latifa-e-Qalb). Therefore, these two are the prerequisites for attaining the Vision of God.

Surah Adh-Dhariyat, Verse 21 (51:21)
Wa fi anfusikum, afala tubsiroon
I am behind your Lower-self, will you not then perceive?

A perfect spiritual master does not show any affection or praise towards his disciple. He never compliments his disciple. This is because the impure Lower-self (Nafs) of the disciple may misinterpret such affection and praise, creating false pride and arrogance within him. As a result, his spiritual progress may be hindered. For this reason, most spiritual guides tend to be very strict and stern in their manner. The disciple thinks, “Why does my master always scold me? I always take care of him. Why does he always point out my faults? Why is he so harsh? Does he have no compassion at all?” But the spiritual master does all of these for the spiritual advancement of his disciple. The most difficult task on the spiritual journey is the purification of the Lower-self. There is nothing more difficult than this.

Sarkar Gohar Shahi (r) said:
It is easier to chew and eat a piece of stone or iron than to purify the Lower-self.

So-called modern spiritual personalities often say, “Love yourself. There is nothing more important than loving yourself.” But this is completely contrary to spirituality. In spirituality, we must do exactly the opposite. We must consider ourselves lower than everyone else. In spirituality, one must never become a friend of his Lower-self. If, while walking on the spiritual path, someone insults us, disrespects us, criticizes us, or harms us, the spiritual master tells us to remain patient. The secret of purifying the Lower-self lies in ignoring it — not in ignoring oneself. We must ignore our Lower-self. We must ignore the desires and cravings of the Lower-self. Our needs must be restricted to the basic necessities required for sustaining life. Anything beyond that is regarded as a sin. This is why spiritual people often leave human society and spend their days in the jungle. There are fewer temptations in the jungle. By living in the jungle, we can avoid many problems and temptations of our society. In populated areas, this is much more difficult. Throughout the ages, the Saints have spent twelve years in spiritual practice in the jungle for the purification of their Lower-selves. Therefore, the most difficult task in spirituality is the purification of the Lower-self. The remaining matters in the spiritual journey are comparatively much easier.

Surah Al-A‘la, Verse 14 (87:14)
Qad aflaha manta zakka
Indeed, successful is the one who purifies his Lower-self.

After our Lower-self has been purified through rigorous spiritual practice, the spiritual master awakens our heart (Qalb) through his spiritual gaze and establishes Ism-e-Jaat Allah within it. As a result, while our heart engages in the remembrance of God, the Personal Divine Light of God (Zaati Noor) begins to be generated in our heart. This process is called ‘Sharah-e-Sadar’ or the “Opening of the Chest.” After approximately three years, the remembrance of the heart becomes firmly established, and from there the Divine Light of God gradually begins to mix with our blood. Through the blood circulation, the Divine Light spreads throughout our body. The Divine Light then reaches the other souls (Latifas) of our chest through the blood. Then they gradually become awakened and begin to chant God’s name producing Divine Lights. Our entire body becomes illuminated with the Divine Light. This state is called “Enlightened Body’ (Roshan Zamir). After this, our spiritual master continues to awaken our Latifa-e-Ana through the chanting of “Ya Hoo.” “Allah” is the diluted form of the Essence of God, whereas “Hoo” is the mother tincture — the original Essence of God. When we visualise Ism-e-Zat Allah and Ism-e-Muhammad upon our forehead, Latifa-e-Ana becomes activated and begins to receive the Divine Light generated through the chanting of “Ya Hoo.” In reality, without visualisation (Tasabbur), Zikr becomes ineffective because none of the Lataif can receive that Noor.

Sultan Haq Bahu said:
Zikr without Tasabbur (visualisation) is like the braying of a donkey.

Jesus Christ said:
Those who carry the cross will find me.

What does this mean? Here, the cross refers to the arrangement of the internal souls (Lataifs) within our body. The souls are arranged in the shape of a cross. This is why Jesus said that those who carry the cross will find him. In other words, those who carry an awakened and illuminated spiritual cross will find Jesus. They will find God also.

Latifa-e-Ana is covered by three veils:
1. Cover of Darkness (Julmani veil)
2. Cover of Divine Light (Noorani veil)
3. Cover of God (Rabbani veil)

When Latifa-e-Ana begins to chant “Ya Hoo,” the Cover of Darkness is removed. Latifa-e-Ana then remains covered by the Cover of Divine Light. As a result, it can see only the Divine Light of God. This is the Tawhid or Oneness of God. At this stage, Latifa-e-Ana becomes prepared for the Vision of God. During sleep, the spiritual master takes away the Latifa-e-Ana of his disciple to the Station of Mehmood (Maqam-e-Mehmood). This Maqam-e-Mehmood is a special place within Alam-e-Wahediyat, from where God can be seen face-to-face. However, God does not reside in this realm. God resides in Alam-e-Ahadiyat. Alam-e-Ahadiyat and Alam-e-Wahediyat are situated face-to-face with each other. Therefore, sitting at Maqam-e-Mehmood in Alam-e-Wahediyat, the disciple attains the Vision of God. As a result of Vision of God, an Image of God enters into the disciple’s Latifa-e-Ana. The Latifa-e-Ana then returns to the disciple’s body. Then, the Image of God comes from Latifa-e-Ana to the disciple’s eyes, because our eyes are connected with Latifa-e-Ana. The disciple then continues to visualise God’s Image upon his heart for forty days. As a result, one day God’s Image settles on the disciple’s heart. At this moment, the disciple becomes a perfect Saint of God, and the God’s Theophanies descend upon him 360 times every day. For this reason, it has been said in the Hadith:

Al-Hadith
Qalbe Momin Arshullah
The Qalb of a Momin is the Throne of Allah.
Qalbe Momin Baitur Rabb
The Qalb of a Momin is the House of the Lord.

Prophet Moses (a) used to go to Mount Sinai to speak with God. Before going there, he had to fast for forty days, after which he would qualify to speak with God. For Moses (a) this was extremely tiring. Therefore, one day he asked God, “O my Lord, whenever I wish to speak with You, I have to fast for forty days. I am very tired of this. Is it not possible for You to remain with me?” Allah then replied, “Of course, why would it not be possible? Whenever anyone remembers My name within his heart, I am there with him.”

Al-Hadith: Ain-ul-Fuqara, page 49
Inni jalisun ma aa man zakarani
Indeed, I sit with those who remember Me within their hearts.

Now let us come to the evidence of the Vision of God. There are two proofs by which one can determine whether a person has attained the Vision of God or not:
1. If that person looks at a stone or a piece of earth, it turns into gold. However, the Devil is also capable of doing this. Therefore, this is not reliable evidence.
2. If that person looks at someone’s heart (Qalb), that person’s heart (Qalb) becomes awakened. The Devil can never do this. Therefore, this is the only reliable evidence of having attained the Vision of God.