Blessed Ones

Question: In Surah Al-Fatihah, the verse states: "O Allah, guide us to the path of those whom You have graced with Your blessings." Who are these graced ones, and how can we reconcile this with the apparent ease and luxury enjoyed by the disobedient in this world? Kindly elaborate.

Answer: In the luminous path of Sufism and the realms of spirituality, it is diligently impressed upon the novice that life unfolds upon the foundation of a particular mode of thought. If this thought estranges the soul from Allah the Almighty, it is branded as Satanic. Yet, if it draws the soul closer to His Divine Presence, it is exalted as Mercy. Thus, this universe is host to two distinct assemblies: one is the company of the graced ones—those illuminated by the blessings of Allah the Almighty—and the other comprises the defiant and the ungrateful. The essence of the Qur’anic message, when distilled, reveals a profound truth: the cosmos is governed by two diverging paradigms—one cherished by Allah the Almighty, and the other shunned. Those who shape their lives in accordance with the Divine paradigm walk among the friends of Allah the Almighty, basking in the radiance of His boundless blessings. In contrast, those ensnared by the paradigm of rebellion, steeped in defiance and the shadows of Satanic thought, may revel in material abundance and worldly riches. However, those graced with insight and the vision of direct knowledge (Huzoori) perceive a deeper reality. The treasures amassed by the defiant are but a hollow shell, bereft of true grace. For the graced ones are not defined by outward wealth but by their proximity to the Divine Presence—an eternal treasure far beyond the fleeting allure of this worldly domain.

In contrast, those who deviate from the Satanic modes of thought may seem to lack the material comforts typically associated with worldly life. However, this absence pertains only to the indulgences we commonly regard as the pleasures of this fleeting world. A more profound observation reveals that both those who align their lives with Allah the Almighty’s preferred way and those who follow paths He disapproves of equally partake in worldly provisions. The progeny of Satan may dress well, eat well, and live in grand homes, just as those free from such influences also enjoy these comforts. Both groups have their needs met by Allah the Almighty. The accumulation of material wealth does not inherently determine one's fulfillment of life’s basic needs. A wealthy person will still eat the same bread as someone of modest means. A person with a palace, filled with fifty rooms, will still only need a single bed to sleep upon. It is a well-established reality that no matter how expansive one’s material wealth, the essentials of life remain constant. This analysis reveals that, in the realm of material existence, the progeny of Satan and those opposed to him share similar experiences when it comes to the basic resources of life. Thus, we arrive at the question: what is the blessing that is uniquely bestowed upon those who walk in alignment with Allah the Almighty's favored path—those whom Allah describes as the graced ones? These are the individuals Allah refers to as His friends. Regarding these friends, Allah states that He removes fear and grief from their lives. When fear and sorrow are lifted from a person’s heart, what remains is a state of deep peace, joy, and spiritual contentment. This is the true blessing given to those who are in harmony with the Divine way—an everlasting treasure far beyond the fleeting satisfaction found in worldly wealth and material possessions.

This is the kind of blessing that cannot be perceived with the physical eye. It is the same blessing about which Allah the Almighty has said: "Those who live by ways displeasing to Us, We have sealed their hearts, their ears, and placed veils over their eyes." Yet, such individuals still think, hear, and see in this world. This implies that the sealing of hearts and ears, or the veiling of eyes, does not mean they have become physically blind, deaf, or devoid of intellect in worldly terms. The sealing of the intellect signifies the removal of those inner qualities that enable a person to perceive Allah the Almighty. Similarly, the capacity to hear the voices of the unseen is taken away, and the ability to converse with angels is lost. A veil is placed over the spiritual vision through which, if unveiled, one could witness with open eyes the blessed presence of the Prophet Muhammad (P.B.U.H.) in the sacred court. Reflecting on the interpretation of this verse leaves no choice but to conclude that those whose hearts lack the strength to perceive Allah the Almighty, whose inner beings cannot hear the voices of angels, and whose eyes are too dim to witness the luminous vision of the Prophet (P.B.U.H.), are counted among the progeny of Iblis. Though this statement may seem harsh, it is an undeniable truth. When we contemplate the essence and reality of the pillars of Islam, it becomes abundantly clear that each pillar is inherently tied to spiritual states, inner attributes, and transcendent capabilities. These sacred practices are not merely external rituals but profound testimonies to the soul’s potential to connect with the Divine and transcend the material boundaries of existence.

The cornerstone of Islam is faith in the Prophet Muhammad (P.B.U.H.), followed by bearing witness to his prophethood. However, no worldly legal framework accepts testimony as valid without direct observation. The testimony of faith (Kalimah Shahadah) teaches us that when a person liberates themselves from Satanic inclinations and truly steps into the realm of faith, the presence of the Prophet Muhammad (P.B.U.H.) becomes manifest to them. It is then that they can declare their testimony to his prophethood with absolute conviction. By its very nature, the law of testimony requires direct observation to validate the witness.

After embracing Islam, belief in the unseen becomes a fundamental prerequisite, as it is a condition of faith. Belief in the unseen (ghayb) is essential. However, the principle remains that as long as something is not directly observed, certainty wavers. The Qur'an then mentions the angels, the scriptures revealed to prophets prior to the Prophet Muhammad (P.B.U.H.), and the Day of Judgment. These references underscore the idea that within the human being exists an inner faculty capable of perceiving beyond the veils of the physical world. Humanity possesses an inner sight that allows it to perceive realities beyond physical barriers, an inner audition through which it discerns the sacred messages and voices of the unseen realm, and a vision that can break through the confines of time and space to behold the Divine Throne and the presence of Allah the Almighty. The heart, too, is imbued with a unique faculty: it senses, perceives, and recognizes. The heart is described as the dwelling of Allah, and within this sacred dwelling, the seeker may perceive the Divine Presence. The disciplines of spirituality and Sufism direct devotees on this path, urging them to move beyond the outer senses and explore the inner faculties characterized by subtlety, compassion, mercy, love, sweetness, illumination, and radiance. It is through these inner senses that one prostrates at the feet of their Master, the Prophet Muhammad (P.B.U.H.). As for the physical senses required for worldly life, these faculties are shared equally between humans and animals. A human possesses intellect, as does a dog. In some instances, a dog may demonstrate greater intelligence than a human being. This brings us to the second point for discussion: the structure of the human being and the hierarchy of their faculties, where the physical and metaphysical converge.

Allah the Almighty has created human beings with a unique constitution, a structure that enables them to harness their intellect to its fullest potential. If a quadruped, such as a cat, were to possess the bipedal structure of humans, there would be no apparent reason why it could not drive a car. This demonstrates that the capacity for worldly intellect is not exclusive to humans; all of Allah’s creations possess some measure of intellect.

When it comes to variations in intellectual ability, we observe that even among humans, not all are equally endowed with intelligence. Out of thousands or even millions, only a handful emerge as intellectuals. Yet, even when these intellectuals dive deep into the ocean of knowledge in search of rare pearls of wisdom, what they often encounter is little more than the limitations of human understanding. Islamic teachings emphasize that Allah the Almighty has granted humans a constitution distinct from all other creatures, one that transcends the physical and rational faculties shared by animals. For example, while humans are bipeds with intellectual faculties, animals like cats and dogs, though quadrupeds, still possess intelligence. Yet, the human intellect alone cannot fully comprehend the divine truths and spiritual realities that lie beyond the material world. Spirituality and Sufism focus on awakening the inner faculties—the heart, the inner eye, and the spiritual audition—that allow a devotee to perceive the unseen and draw closer to Allah the Almighty. Through these subtler faculties, a person transcends worldly limitations and steps into the realm of divine awareness, where they can witness realities beyond the reach of ordinary senses. The testimony of faith (Kalimah Shahadah) encapsulates this journey. It is not merely verbal acknowledgment but an affirmation of an inner reality. For testimony to hold weight in any legal system, it must be based on direct observation. Similarly, when one enters the realm of true faith and transcends Satanic inclinations, the Prophet Muhammad (P.B.U.H.) becomes manifest to their inner sight, enabling them to bear witness to his prophethood with absolute conviction. Thus, Islamic teachings remind us that while worldly intellect may provide knowledge of material phenomena, it is through spiritual insight that one comprehends the deeper truths of existence. This spiritual insight, nurtured through faith, devotion, and inner purification, enables the seeker to perceive realities that transcend the constraints of time, space, and physicality.

Humanity relentlessly chants the slogans of progress, crafting new theories and inventions each day. For a fleeting moment, these ideas capture attention, only to be negated and replaced by others. What the intellectuals of today uphold as truth, the thinkers of tomorrow vehemently refute. Yet, sound reason recognizes a timeless principle: true reality remains unchanging, untouched by the fluctuations of human conjecture or the passing of ages. For billions of years, the moon has been the moon, the sun has been the sun, and the earth has remained the earth. The divine order governing the moon’s orbit, etched into the fabric of creation, has endured without alteration. Likewise, the principles by which the sun radiates light, established by the Creator’s decree, remain steadfast and eternal, impervious to change.

From this, a profound truth emerges: whatever is subject to fluctuation, negation, or interruption is inherently unreal. Such notions are born of fiction, shaped by the illusions of sensory perception. Sufism and spirituality guide the soul away from these fleeting, fabricated perceptions, turning its gaze toward the enduring reality. In severing ties with transient illusions, the seeker discovers the eternal—a truth unshaken by time, unclouded by human folly, and resplendent in its divine constancy.