Kashf (discovery) and Shuhud (witnessing)

In the Name of Allah

Gnostics' Power of Perception through Kashf (discovery) and Shuhud (witnessing)

The connection each person has with the outside world is through his "idrak (perception)".Philosophers and sages have classified man's perceptions since ancient times. They generally classify perceptions into four levels. In other words, man's perceptions are not all of one kind or level, but rather of different degrees, which consist of the following:

1. Idrak Hissi (Sensory Perception)

2. Idrak Khiyali (Imaginary Perception)

3. Idrak Wahmi (Illusory Perception)

4. Idrak Aqli (Intellectual Perception)

Therefore, perception is sometimes through sense, at times through imagination, sometimes through intellect and at times through illusion.Idrak Hissi: We see and perceive an object such as a flower.

Idrak Khiyali: We visualize a face in our imagination.

Idrak Wahmi: Is a kind of perception resulting from an illusion we create, which is not real in the outside world.

 Idrak Aqli: Is a perception caused by logic. In other words, perception occurs through burhan lima (demonstration of 'why?') and burhan inna (demonstration of 'that'). This rule relates to thinkers.

The fact which has become evident to the researchers, Gnostics and Philosophers who believe in the Doctrine of Transcendent Theosophy is: Perception does not occur in man without God's Favor.

What we have to find out is: What is perception? Where is the center for perceiving? Does perception occur through intelligence or does nafs (the spirit) also have some effect? Is a face which is perceived the face itself or an image of it? Is perception real or not?

In this article, our intention is not to discuss idrak hissi, khiyali or wahmi which are like playthings compared to a Gnostic's true perception, but rather to speak about the perception of Gnostics and Awliya Allah (chosen friends of Allah) who perceive above and beyond ordinary men. 

Perception of Gnostics and Awliya Allah occurs through kashf (discovery) and shuhud (witnessing).

A Gnostic or Wali Allah (chosen friend of Allah) does not perceive through his senses, imagination or illusion. In the aforesaid cases, there is error in what is perceived. However, such great people perceive through kashf and shuhud which results in yaqin (certainty and total belief, without any doubt, in the truth).

The result of kashf and shuhud or burhan should be perceiving the Sifat (Attributes) of Allah and the Athar (Manifestations of the Attributes of Allah) and this is what takes man from errors to good deeds and from blasphemy to belief and guides him from ignorance to wisdom. Sometimes kashf is through mudrikat khams (five internal powers) but these are for perfect men not for everyone.

In kashf (discovery) one is able to discover the reality of things. We will give an example of a "pomegranate" here to clarify the subject. You do not know what is within a pomegranate because of the skin covering it. But the position of kashf is one that the truth is revealed to the person in spite of the existence of a skin, barrier or veil.

Kashf literally means revealing, making apparent, uncovering, relieving one from grief, lighting up darkness and making known an unknown thing.

Kashf asrar (discovery of secrets) means unveiling the secret of the truth.

Qutb al-Din Sarakhsi has written in his book: Knowledge beyond veils is called "kashf". According to a salik (person travelling along the path of Allah) mukashifah means unveiling.

In reality, what gives value to man is kashf or shuhud or both.

Shuhud means being in the presence of Allah. Kashf is discovering Allah with all veils unwrapped.

Kashf means discovering and existing. Shuhud means discovering and becoming free.

Most Awliya Allah (the chosen friends of Allah) and Gnostics travelling along the path of Allah have either reached the degree of kashf or shuhud or both, but academic scientists are in the stage of burhan lima (demonstration of 'why?') and burhan inna (demonstration of 'that').

The highest powers for attaining the divine world or getting closer to Allah, His Attributes and the Beauty of Allah are kashf and shuhud.

Personalities such as Muhyiddin Arabi, Sheikh Yahya Suhrawardi, Sadr al-Din Qunawi, Fakhrul Muhaqiqin or the school of illuminationist philosophy (hikmat al-ishraq) all believe in the following: Any person who wants to attain an exalted degree should perceive through kashf or shuhud or both.

Hads Ishraqi (power of illumination) is a divine power that one attains from within upon radiance of a light. One who is illuminated sees things, which other people are not able to see or perceive.

But how is it possible to attain the degree of kashf and shuhud?

If one intends to travel along such a path, he should be equipped, but what tools should he equip himself with?

How does travelling in the path of philosophy, wisdom and Gnosticism prepare one to perceive these realities?

God willing, we will discuss the above in the future.