07. INTELLECT VS PRESENCE: WHAT IS THE DIFFERENCE?
There are two types of knowledge. The first is knowledge of acquisition—Ilm al-Husooli—which is attained through personal effort using external, material means. This type of knowledge relies on physical tools and resources and is connected to worldly gain. It is dependent on the intellect and is hypothetical, constantly varying and changing over time. It is limited by reason, rationality, and sensory perception.
A clear demonstration of this type of knowledge can be seen in the evolution of transportation. Humans were inspired by walking, swimming, riding animals, and the flight of birds. They harnessed their creative abilities to develop bicycles, boats, cars, trains, and planes. The evolution of these vehicles continues; they are constantly improving in their features and durability.
When someone wishes to enter this field, they study mechanical engineering, often through books, universities, and the guidance of a teacher with whom they are in physical contact, eventually earning academic degrees that qualify them to work in the industry. This education involves hands-on materials, physical tools, and resources. The technologies and processes continue to evolve, demonstrating constant change and variation.
This entire process demonstrates knowledge acquired through effort, structured instruction, and material resources, defining the characteristics of this type of knowledge.
The second type of Knowledge is Ilm al-Hudhoori—Knowledge through Presence. This type of Knowledge is an immediate awareness of what is; it arises through direct presence and recognition rather than intellectual acquisition. It is devoid of assumptions, rooted in reality, and is unchanging. It does not require physical resources and is not dependent on physical company.
We do not rely on our intellect to acquire it; instead, it is gained by spending time in Hudhoor, awakening the Knowledge that is already inherent within us.
It is a state of being.
The presence of an entity awakens within us the recognition of its qualities and characteristics. For example, when the sun is mentioned, its luminosity and warmth are inherently felt and recognized. This form of knowledge does not arise through analysis or instruction, but through direct presence and recognition.
To further understand this, we must reflect on how we first became aware.
Allah ﷻ says in Al-Quran Al-Kareem:
( وَإِذ أَخَذَ رَبُّكَ مِن بَني آدَمَ مِن ظُهورِهِم ذُرِّيَّتَهُم وَأَشهَدَهُم عَلى أَنفُسِهِم أَلَستُ بِرَبِّكُم قالوا بَلى شَهِدنا أَن تَقولوا يَومَ القِيامَةِ إِنّا كُنّا عَن هذا غافِلينَ)
When your Lord drew forth from the children of Adam, from their loins, their descendants, and made them testify concerning themselves: “Am I not your Lord? They said: “Yes, we testify!” Lest you should say on the day of judgment: “We were unaware of this.”
[Al-A‘rāf: 172]
This signifies that all of Bani Adam have already witnessed Allah ﷻ. When Allah ﷻ desired to be acknowledged by creation, HE Proclaimed, “أَلَستُ بِرَبِّكُم—Am I not your Lord?” The Divine Proclamation activated our senses of hearing, sight, and acknowledgment, leading us to respond, “بَلى شَهِدنا—Yes, we testify.”
This Divine address granted creation awareness and vision of themselves and their Creator, establishing the relationship between Al-Khaliq and al-makhlooq. In that moment, every Soul stood in witness and acknowledgement:
I bear witness that the Presence of my Creator, my Khaliq, is before me; thus, I acknowledge and witness that I am HIS creation.
This moment represents the first instance in which we had Idraak of anything.
Our first conscious knowledge was of Al-Khaliq and al-makhlooq.
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When Allah ﷻ presented the Trust (الأمانة) to creation, it confirmed that every particle in the universe possesses consciousness. The heavens, the earth, and the mountains declined the responsibility of carrying it, while Insaan accepted it; yet he continues to live in ignorance, foolishness, and injustice toward this truth.
Allah ﷻ refers to this Trust in the Holy Quran when HE Says:
(إِنّا عَرَضنَا الأَمانَةَ عَلَى السَّماواتِ وَالأَرضِ وَالجِبالِ فَأَبَينَ أَن يَحمِلنَها وَأَشفَقنَ مِنها وَحَمَلَهَا الإِنسانُ إِنَّهُ كانَ ظَلومًا جَهولًا)
Indeed, We did offer the Trust to the heavens and the earth and the mountains, but they refused to undertake it and were afraid of doing so; but man undertook it. Surely, he is unjust and ignorant.
[Al-Aḥzāb: 72]
Allah ﷻ breathed into Insaan from HIS Rooh,
(وَنَفَخْتُ فِيهِ مِن رُّوحِي)
And I breathed into him of My Spirit.
[Ṣād: 72]
this signifies that we are connected to HIS Essence (ذات). Along with this, we were endowed with HIS Divine Attributes (صفات). The recognition of the Knowledge of the Divine Attributes (علم الاسماء) elevates Insaan above all other creation and enables him to represent Allah ﷻ throughout creation.
The inability to recognize our role in Allah ﷻ’s programme of caring for and serving HIS creation is truly disheartening. When we observe the state of the world today—the destruction and suffering of humanity and nature—it becomes imperative for each person to reflect on how they are affecting God’s creation and what role they wish to play. Through self-reflection and internal realization, even a single person’s change can ignite a spark of transformation within the community.
We cannot sit back, observing and judging the state of the world, expecting change while continuing to live our lives as we always have. True progress requires us to reflect on ourselves and actively participate in the process of change. Each individual plays a role in the state of the collective.
When our attention turns toward something with genuine interest and focus, the knowledge related to it begins to awaken within us, allowing us to understand what it truly means to have accepted Allah ﷻ’s Trust.
When Allah ﷻ created the universe, everything first existed in HIS Mind. When HE Willed it to manifest, HE Proclaimed, “KUN!” and all things came into existence. Consequently, every thing from Azal to Abad is recorded. Our entire narrative of life—from the moment we recognized Allah ﷻ to the moment we return to HIM—is documented, and humanity has been granted access to this record.
It is akin to watching a movie in which the entire film already exists. One can rewind, fast-forward, or even watch the end at the beginning. Similarly, the record of our lives is already written by Allah ﷻ, and we, as Insaan, have been endowed with the capability to perceive and access this record. More importantly, we have been bestowed with the ability to attain the Knowledge of the Soul and fulfil our role as HIS Khalifah.
In general, representing someone requires knowledge of that person and the ability to act on HIS behalf. This highlights the importance of recognizing the depth of Allah ﷻ’s Knowledge and Attributes, so that we may acknowledge the responsibility we carry as Insaan, instead of living in ignorance.
The idea of transcending time and space can be illustrated by watching live television. For instance, while sitting in Bahrain, I can turn on the television and watch live news from India, China, the UK, or America. Distance is entirely negated; I can observe events as they unfold.
As mentioned in previous chapters, advancements in technology often provide physical examples that point toward spiritual realities. When someone invents something, it is not created purely through intellectual ability; rather, it is because that idea already exists within the universal field of knowledge. They tune into those waves of knowledge and focus on them, allowing the idea to reveal itself until it manifests in physical form through the resources provided by Allah ﷻ.
If the whole record already exists, we can travel to any part of the film, negating time and space and journeying within it or beyond it. We have already seen Allah ﷻ, which means we are capable of witnessing that moment again—re-experiencing the moment of ‘أَلَستُ بِرَبِّكُم—Am I not your Lord?’
This Knowledge exists within the memory of the Soul; when we were brought into this body, we simply forgot this experience. The purpose of spirituality is to remember that moment and re-awaken a conscious relationship with Allah ﷻ.
What is so marvelous about Allah ﷻ’s creation is that the foundation of the entire universe is HIS Divine Attributes, all of which are embedded within HIS Noor.
Since Noor permeates all of creation, it follows that HIS ﷻ Creative Attributes are reflected within creation.
Insaan, who has been honoured with the role of Khalifah, has the ability to recognize this potential and put it into practice.
However, we often go about our daily lives unaware of the marvel of our own functioning.
Insaan possesses the capability to create, but the difference lies in our reliance on Allah ﷻ’s resources, while Allah ﷻ is independent of all needs; HE is the Source and the Sole Creator of all resources.
By understanding Allah ﷻ’s Attributes, we begin to familiarize ourselves with HIM. HIS Names are HIS Attributes, and these Attributes serve as the foundation and principles of all creation.
Yet, HIS Attributes are not HIS Dhaat.
For example, consider a friend named Ahmed. He is friendly, kind, funny, and empathetic. These qualities are Ahmed’s attributes, but they are not Ahmed himself.
Of course, we can never fully comprehend Allah ﷻ, as HE is Al-Khaliq and we are makhlooq. We are limited, while HE is Unlimitedness.
When Allah ﷻ Said, “Am I not your Lord?” HE ﷻ granted Insaan the ability to see and acknowledge HIM ﷻ. This single witnessing bestowed upon creation the Knowledge of HIS Existence.
This focused attention toward Allah ﷻ is the granting of the Divine Knowledge of HIS Presence. Hearing HIS Divine address granted us sight of HIM, and with that witnessing came the recognition of HIS Attribute of Rab, our Sustainer and Caretaker.
If I introduce myself to you for the first time by saying, “Hi, my name is Noora,” then from this encounter you gain knowledge of my existence—you know me.
While you might not know everything about me, you are certain that I exist. If someone asks you, “Do you know Noora?” you will say, “Yes, I do.”
How deeply you know me depends on how much time we spend together, the effort you put into getting to know me, and the extent of my openness toward you.
The starting point of Divine Knowledge is knowing Allah ﷻ—to recognize HIS Presence and Existence.
This Knowledge is not merely theoretical; it is a personal relationship that is experienced directly between Al-Khaliq and al-makhlooq.
It is not possible for Insaan to know Allah ﷻ fully, as we cannot behold or encompass HIS Infinite Nature, HIS Completeness, and HIS Greatness.
Rather, it is to know with certainty that HE ﷻ is Ever-Present.
When we refer to something as Ghayb, it does not mean that it is nonexistent. Ghayb signifies that something is unseen from our perspective.
For example, if I hide in another room and you are unaware of my presence, you may assume that I am not there. However, in reality, I am there; you simply cannot see me through the walls.
You would need to get up and check the other room to confirm that I am indeed there.
Similarly, just because something cannot be seen with our physical eyes does not mean that it does not exist. It is simply veiled from our vision.
To deny the existence of what is hidden would be limiting and unjust toward Allah ﷻ’s Creation and the Creator HIMSELF.
Ghayb is mentioned numerous times in the Holy Quran because Allah ﷻ wants us to know that it exists. HE encourages us to consciously explore it so that it may be unveiled, allowing us to witness its reality.
Following without questioning or experiencing becomes a form of adherence built on fear.
We often focus on specific aspects of Islam and obey or disobey them out of fear or for show, driven by concern for what others might think.
When Murshid Kareem (RA) was a child, he would ask his mother:
“Most people are concerned about what others think. Does anyone consider what Allah ﷻ thinks?”
By limiting ourselves in this way, we miss the entire process of learning and discovery.
Islam is an experiential religion; Khawaja Shamsuddin Azeemi (RA) encourages us to experience for ourselves—to question, think, test, and seek the reality of things.
Become spiritual scientists!
This approach opened my heart and allowed me to see my religion as something to explore and experiment with, rather than obeying blindly out of fear, instead of love.
Tafakkur is not limited to someone else’s thoughts and analysis; we should be able to explore it on our own and discover for ourselves.
Al-Quran Al-Kareem is limitless, inviting us to engage in tafakkur. Just as each of us has our own experiences, the Holy Quran speaks to each of us directly, revealing greater depth each time we expand our capacity to understand.
If we each embrace and embody this, we would collectively become a more united and resilient Ummah.
The essence of spiritual practice lies in this: to explore God’s creation as spiritual scientists. Curiosity is the force that activates what lies hidden within us, directing us toward true tafakkur that leads to witnessing, and through that witnessing, activates Ahsan Taqweem within us.
Tafakkur requires concentration and stillness. To delve deeply into something with yaqeen and understand its characteristics, its mechanisms, and its true purpose, we must cultivate an undisturbed and focused mind.
We are functioning through Divine Attributes, yet we often remain unaware of how they operate within us. We forget that a Higher Source enables every thing to occur and has created such a remarkable system for us to operate within.
Humanity tends to utilize this capability in two ways: construction or destruction. We either use it to build or to harm.
For example, Allah ﷻ has created iron, which we can use to make useful tools, building equipment, and vehicles, or we can choose to employ it for destructive purposes such as weapons, bombs, and missiles. We assign meaning to things. If we orient ourselves toward construction, our consciousness elevates; but if we incline toward destruction, we remain in the lower realms.
It is the self-imposed meanings and interpretations we assign to things that hinder the way we perceive them. We tend to take circumstances and assign them personal significance, diverting them from their true nature. Giving meaning to something is one thing; seeing it as it truly is is another. We must become conscious of our intentions, for where we place them can elevate or lead us toward harm.
For instance, Allah ﷻ has created fire. We assign meaning to fire through how we choose to use it—whether for constructive purposes, such as cooking or warming our homes, or for destructive purposes, such as burning down houses and forests.
If our perception is shaped by the meanings we impose, then we must ask: what must be removed for us to see things as they truly are?
A significant part of spirituality, and one of its most challenging stages, is the process of unlearning worldly knowledge. The idea that there is another way to receive knowledge often does not cross people’s minds; it is either frowned upon or dismissed as irrational or as mere illusion.
Knowledge limited to the body or the mind cannot access the wisdom of the Soul and the Knowledge of Allah ﷻ. Each aspect has its own capacity for knowledge essential to its survival, while the Soul encompasses the ultimate truth that underlies them.
Understanding what causes something to appear, act, or react as it does is crucial. We must recognize that deeper truths exist beyond what meets the eye. To truly experience what Real Life is, we must emerge from ignorance and open ourselves to these deeper realities.
My beloved Murshid Kareem (RA) and I did not speak the same language, nor did we live in the same country. He spoke Urdu, while I spoke English and Arabic.
Yet, somehow, I accepted him as my teacher. I felt a deep sense of belonging and familiarity. I understood him, and he understood me.
I recognized something within him that spoke directly to my heart. I did not rely on my intellect for this—there was an inner knowing, a magnetic pull grounded in the Knowledge he shared, the way he served creation, his humble lifestyle, and the presence I felt in him.
This connection transcends the physical realm; it is not limited to spoken words. I did not even need to be in the same place for transformative changes to occur within my pattern of thinking. This connection is purely Soul to Soul.
This is how the True Knowledge, the Spiritual Lineage, and the blessed Mission of Rasool Allah ﷺ continue to live on.
We are constantly asking Allah ﷻ, “صل الله تعالى على حبيبه محمد و سلم” Where exactly are we asking Allah ﷻ to connect us to HIS Beloved ﷺ?
Are we asking Allah ﷻ to connect us to Al-Madinah Al-Munawwarah 1,400 years ago? Or are we asking to be connected to His ﷺ blessed resting place?
Or to Rasool Allah ﷺ only when we depart from this body and, if we are fortunate, are admitted into Jannah to be with Him ﷺ?
Or are we asking HIM to connect us to His ﷺ Rooh and His Knowledge now, so that we may live our lives in His ﷺ direct and conscious Presence and Sohbah, from Al-duniya to Al-Aakhirah?
The perfect example is Sayyidnah Owais Al Qarni (RA), who embodied the spiritual connection with Rasool Allah ﷺ. He was a man of deep love for the Prophet Muhammad ﷺ, despite never having met Him ﷺ in person.
Sayyidnah Owais (RA) cared for his sick mother. He sought her permission to go and meet Rasool Allah ﷺ; she agreed on the condition that he would return that same evening.
When Sayyidnah Owais (RA) arrived in Al-Madinah Al-Munawwarah, he found that the Prophet ﷺ was not home. After traveling such long distances, he was heartbroken; yet he turned back and returned home, honouring his promise to his mother.
Upon returning, Rasool Allah ﷺ sensed the presence of Sayyidnah Owais (RA) as soon as He ﷺ entered His home. In that moment, He ﷺ faced toward the direction of Yemen, where Sayyidnah Owais (RA) was traveling, and spiritually transferred Knowledge to him.
The Prophet ﷺ expressed profound appreciation for Sayyidnah Owais (RA), sending His ﷺ cloak to him through His ﷺ companions, symbolizing their connection.
This story reinforces the idea that true connection with Allah ﷻ’s Messenger ﷺ transcends the physical realm. After receiving Knowledge spiritually from the Prophet ﷺ, Sayyidnah Owais (RA) used it to guide others and serve the Deen.
To Understand the reality of spirituality, we must reflect on the story of Sayyidnah Owais Al Qarni (RA).
How can we explain such deep love and the transmission of Knowledge if we deny the ability of Souls to interact?
We often focus on trivial things that lead to misery, constantly second-guessing ourselves and falling into this pattern.
During my search for Reality, I encountered the Knowledge of Khawaja Shamsuddin Azeemi (RA). Despite facing various comments, judgments, and distractions that attempted to pull me away, there was an undeniable magnetic pull that continued to draw me in.
In some parts of the world, this type of Knowledge is frowned upon because discovering the Rooh is not part of the conventional Islamic framework. Many are unaccustomed to the idea of having a teacher to spiritually guide them to God, even though we seek teachers for everything else we desire to learn.
Before encountering his Knowledge, I rarely benefited from what I learned; everything felt surface-level and did not resonate deeply with me. Many were not practicing what they preached.
Each contemplation seemed to reach a limit, and although my inner state often revealed deeper meanings of an Ayah to me, discussing them with others always felt constrained. I yearned to go deeper, as my thameer constantly urged me that there was more to explore.
Determined to find the truth, I focused my attention on my Mentor, who had already walked the Path. Regardless of what anyone thought, I was resolved to follow my heart.
If I could waste my time focusing on so many useless things that only brought me misery, what harm was there in turning my attention toward a Soul of Truth, a Soul full of Knowledge, and a friend of God who never needed to convince me—his Truth spoke for itself?
His Knowledge was clear and spoke for itself. His humility, his way of life, and his acts of service resonated more deeply than anything I had ever encountered.
He never discriminated; his Knowledge and company were, and continue to be, accessible to everyone, regardless of their past or their faith. His students came from diverse backgrounds, reflecting his inclusive approach.
The transition through his Knowledge—from theoretical concepts before becoming his student to practical application after initiation—was beyond anything I could have imagined, opening doors to a life I never knew existed—not only for me, but for all his students.
There is an entity that expresses, shares, and interacts beyond the confines of physical interaction and words.
When we seek a Mentor to guide us on our way back to Allah ﷻ (معاد), we must turn to someone who has already walked the path, seen the way, and reached the Divine. Someone in whom we can place our trust, even if we do not fully understand the way, for they see far beyond what we can.
By focusing on the qualities activated in our Mentor through the Nisbat of Rasool Allah ﷺ, and by being in his spiritual presence, these qualities are awakened within us.
The Murshid, or Mentor, does not give something new; his role is to awaken and activate the capacity already present within every student. This enables us to gain the spiritual Knowledge, access our own spiritual journey, and attain our Souls, allowing us to be blessed with the Sohbah of our Prophet ﷺ and with Allah ﷻ through consciously being in Presence.
The Light and the Destination are already present within us; a True Teacher simply helps us see it.
(وَفي أَنفُسِكُم أَفَلا تُبصِرونَ)
And in yourselves, do you not see?
[Adh-Dhāriyāt: 21]