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In short, already in the Koran and the Hadith, we find the idea that human beings are created with an innate capacity that allows them to understand … - William Chittick
" "In short, already in the Koran and the Hadith, we find the idea that human beings are created with an innate capacity that allows them to understand things as they really are, but this capacity is clouded by the human environment. The function of the prophets is to “remind” (dhikr) people of what they already know, while the duty of human beings is simply to “remember” (dhikr). Having remembered, they return to the innate capacity from which they have never really become separate.’ If the human spirit knows God and affirms tawhid at the moment of its creation, this is because this spirit is not completely separate from God. In describing the creation of human beings, the Koran says that God molded Adam’s clay with his own two hands, then blew into him of his own spirit. The spirit is God’s breath, and Muslim thinkers were well aware of the implications of the metaphor. Breath is different from the breather; yet it is also the same, since a person without breath is a corpse. The divine breath that animates human clay is not identical with God, nor is it completely different. Human beings are near to God through their spirits, but they are far from him through their bodies made out of clay. The qualities of spirit and body lie at opposite extremes. The spirit is perfect, luminous, alive, rational, aware, intelligent, powerful, desiring, speaking; in short, it possesses all the attributes of God. But the body displays none of these qualities to any perceptible degree. It is merely earth and water, which represent the lowest of created things. When God blows the spirit into clay, this gives rise to the soul or self (nafs), which is an intermediate reality that possesses qualities of both sides. Hence the soul—which is the level of ordinary awareness—lies between light and darkness, perfection and imperfection, intelligence and ignorance, rationality and irrationality, awareness and unawareness, power and weakness. Within the soul, the innate capacity is represented by the luminous qualities of the spirit that are only dimly present. Actualizing the innate capacity in its fullest measure is seen as the goal of human existence. The soul must be transmuted such that its darkness becomes fully infused with spiritual light.
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About William Chittick
William C. Chittick (born June 29, 1943) is an American Muslim philosopher, writer, translator and interpreter of classical Islamic philosophical and mystical texts. He is best known for his work on Rumi and Ibn 'Arabi, and has written extensively on the school of Ibn 'Arabi, Islamic philosophy, and Islamic cosmology. He is a Distinguished Professor in the Department of Asian and Asian American Studies at Stony Brook University.
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William C. Chittick
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William Clark Chittick
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Additional quotes by William Chittick
Like the philosophers, Sufis aimed explicitly at overcoming the forgetfulness endemic to the human “soul” or “self” (the same word nafs is used in both senses). Like them they offered broad overviews of reality rooted in metaphysics (ilahiyyat, “the divine things”) while describing the human soul as a microcosm, created in the “form” (sura) of God. God, as the possessor of “the most beautiful names” (Quran 7:180), is “the most beautiful Creator’ (Quran 23:14) who “formed you and made your forms beautiful” (Quran 40:64, 64:3). Both Sufis and philosophers held that the soul’s original divine form, created in the “most beautiful stature” (Quran 95:4), corresponded perfectly with God and the macrocosm. The soul, however, had fallen out of balance because of forgetfulness and the misuse of free will, so it needed purification and rectification.... Repeatedly the Quran asks it's readers to heed the signs. “In the earth are signs for those with certainty, and in your souls, What, do you not see?” (51:20-21). It rebukes them for not employing their seeing, hearing, understanding, and witnessing to perceive the signs: “They have hearts but do not understand with them, they have eyes but do not see with them, they have ears but do not hear with them” (7:179). It pays close attention to the soul’s diverse attributes and character traits (akhlaq), praising the beautiful and condemning the ugly. Some forms of Quran commentary - an activity undertaken by specialists in every school of thought - interpreted many verses as allusions (isharat) to the manner in which the soul experiences the divine presence while climbing the ladder toward realization.
The human spirit is also God's spirit. The Koran attributes the spirit breathed into Adam to God with the pronouns “His” (32:9) and “My” (15:29, 38:72). Hence this spirit is called the “attributed spirit” (al-ruh al-idafi), i.e., attributed to God, a term which suggests its ambiguous status, both divine and human at once. The spirit possesses all the spiritual or angelic attributes, such as luminosity, subtlety, awareness, and oneness. Clay stands at the opposite pole of the existent cosmos: dark, dense, multiple, dispersed. No connection can be established between the one and the many, the luminous and the dark, without an intermediary, which in man’s case is the soul, the locus of our individual awareness. The spirit is aware of God, though not of anything less than God. But we—at least before we have refined our own souls —have no awareness of the spirit. Clay is unaware of anything at all. The soul, which develops gradually as a human being grows and matures, becomes aware of the world with which it is put in touch in a never-ending process of self discovery and self-finding. Ultimately it may attain to complete harmony with the spirit.
To lose the ability to see with the eye of tawhid means to fall into seeing with the eye of shirk, or associating other gods with God. If the Qur’an considers unrepented shirk the one unforgivable sin, this is no doubt because it entails an utter distortion of human understanding, a corruption of the human fitra, and an obscuration of the intelligence that is innate to every human being.
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