Realistic Mindset

Question: What is the significance of mindset in the acquisition of spiritual knowledge?

Answer: Upon contemplation of the creation of the universe and the divine command under which it and all its constituent elements came into being, one can conclude that it is by the will of Allah that the universe exists. The vast, boundless, and infinite universe, encompassing trillions of galactic systems, countless celestial bodies, and millions of stars, emerged solely through a singular divine command. This command is encapsulated in the word "Kun," meaning "Be." A deeper reflection on this utterance reveals that the Being who decreed this command holds a definitive plan or program by which He(Almighty) not only intends to bring something into existence but also provides the necessary resources to sustain and maintain that existence.

Allah the Almighty did not state "What should be?" but instead simply pronounced "Kun"—meaning "Be." The essence of this "Be" is something embedded within the divine intellect of Allah the Almighty. The intellect of Allah is synonymous with His knowledge, and all of His knowledge is a manifestation of His divine attributes. Upon the utterance of "Kun," not only did the cosmos come into existence, but the very attributes by which Allah the Almighty ordained its creation were simultaneously embedded within it. This process of creation introduced a significant development: Allah the Almighty bestowed upon His creation the capacity for sight, and to activate and animate this sight, He decreed the command: "Alastu bi rabbikum?" (Am I not your Lord?). This command calls for profound contemplation. The detailed exegesis of this concept will be reserved for future exploration, as we now focus on the central issue at hand.

When Allah the Almighty declared, "I am your Lord," this pronouncement led to an unequivocal acknowledgment by all created beings within the universe, including angels, humans, and jinn: "Yes, we know that You are our Lord." Prior to this divine proclamation, the universe existed in a state akin to a silent and deaf entity. While the universe possessed an inherent awareness of its existence, it lacked the understanding of who it was, why it existed, what it was, and who its Creator was. This absence of awareness—ignorance of one's own essence, purpose, and the identity of the Creator—signified the lack of vision within the universe.

Given that human beings hold a central position in the structure of creation, the focus here shifts from the universe in general to the human experience. In diverse locations where countless individuals exist, the question arises: how many truly comprehend who they are, what they are, why they exist, and who their Creator is? In order to transform this ignorance into knowledge, Allah the Almighty manifested His transcendent self before creation and proclaimed, "I am your Lord." The universe, or more specifically the human being, responded to this divine declaration, directing its focus toward Allah, and, in doing so, acknowledged His absolute sovereignty as the Creator. This interaction between the Creator and His creation reflects the shift from a state of ignorance to one of enlightened recognition, where the essence and purpose of existence are made manifest.

The first focus or focal point of perception is the Divine Essence, Allah the Almighty. Upon perceiving Allah, the reflection or image of Allah is transferred to the cognitive faculty of the mind. This aligns with the perceptual law that dictates the eye captures an image and subsequently projects it onto the mental screen. This projection remains for approximately 15 seconds, after which it undergoes a transformation. In light of Allah’s decree, it is understood that perception operates only when there exists a central point of focus. Initially, this focal point for human perception is the Divine. However, with the advent of worldly existence, a shift occurred in the central locus of this focus. Humanity diverged from direct, direct knowledge (Ilm-e-Huzoori) and became ensnared by the framework of acquired knowledge (Ilm-e-Husooli). Consequently, the center of perception shifted to assumptions and the constructed fiction of sensory faculties. Despite this shift, the fundamental principle governing perception remains unaltered: both the truth and the constructs of sensory experience are transferred onto the mind’s screen. The critical distinction, however, is that the transfer of fictional sensory experiences keeps an individual constrained within the limitations of sensory faculties, thereby binding them to the material realm. In contrast, the transfer of authentic, non-fictional sensory experiences opens the individual to the unbound realities, revealing the potential for transcendent awareness and ultimately facilitating the understanding of liberation and boundless existence.

In the context of spiritual traditions, when the practices, principles, exercises, contemplation, Muraqaba, and visualization of the Sheikh are analyzed with due diligence, it becomes evident that they all fundamentally aim at focusing the mind on a singular central figure and repeatedly transferring this focus onto the mental screen. The more frequently a specific thought or central focus is reflected upon the mind’s screen, the more the mind adopts a discernible pattern, which, in the terminology of Sufism, is identified as the "mode of thought."

When a disciple contemplates their teacher, spiritual guide, or Sheikh, according to the inherent laws of spiritual transmission, the divine attributes manifesting through the Sheikh are consistently imprinted upon the disciple’s mind. As these divine illuminations, which function through the Sheikh, are progressively transferred to the disciple, the disciple’s mind becomes increasingly receptive to the Sheikh's spiritual radiance. Consequently, over time, the minds of both the Sheikh and the disciple converge, such that their mental and spiritual states become synchronized and united at a single point of focus, aligning the disciple with the divine presence embodied within the Sheikh.

This phenomenon is referred to as Nisbat in Sufi terminology. In the realm of spirituality, the principal means by which Nisbat is attained is through establishing a closer proximity to one's spiritual guide (Murshid). As this proximity deepens, waves of love and devotion are stirred within the disciple, and in parallel, the mental and spiritual influence of the Sheikh is gradually transmitted to the disciple. Eventually, there comes a moment when the divine illuminations and lights operating within the Sheikh, as well as the Beatific Vision (Tajalliyat) of Allah the Almighty, are bestowed upon the seeker. Alternatively, the seeker may come to recognize and become familiar with these divine lights and manifestations.

In Sufi terminology, this state is designated as Fana fi al-Sheikh (Annihilation in the Sheikh). The luminous qualities and divine manifestations that are operational within the Sheikh are not his intrinsic attributes. Just as the disciple, with complete devotion and focused mental concentration, assimilates the knowledge and attributes of the Sheikh, the Sheikh, in turn, has absorbed the knowledge and virtues of the Prophet Muhammad (P.B.U.H.). Following the stage of Fana fi al-Sheikh, the spiritual faculties and illuminations that are active within the Sheikh are awakened within the disciple. These faculties are not merely a product of the Sheikh's personal qualities but are rooted in the Sheikh’s connection to the Prophet Muhammad (P.B.U.H.). Through this spiritual transmission, the disciple comes to access the divine attributes and spiritual realizations embodied by the Sheikh, which in essence are derived from the prophetic lineage and teachings of the Prophet Muhammad (P.B.U.H.). This state is referred to in Sufism as Fana fi al-Rasul (Annihilation in the Prophet). The Prophet Muhammad (P.B.U.H.) articulated, "I am indeed a human like you, except that revelation is sent to me." When this statement is examined beyond the literal context of his humanity, the distinction of the Prophet Muhammad (P.B.U.H.) as the Last Prophets is illuminated by the fact that divine revelation was directly bestowed upon him. This revelation, originating from Allah, reflected through the mind of the Prophet, encompasses the divine knowledge, light, and manifestations of Allah. Upon the realization of Fana fi al-Rasul, the seeker’s connection to the Prophet deepens progressively. Through continuous devotion, love, and spiritual absorption, the seeker gradually attains an increasing familiarity with the knowledge of the Prophet Muhammad (P.B.U.H.). Ultimately, through this transformative journey, the seeker becomes capable of accessing, within the limits of their spiritual capacity, the vast ocean of knowledge and wisdom that was revealed to the Prophet Muhammad (P.B.U.H.), thus internalizing the divine teachings imparted through him. The degree to which a seeker (salik) possesses spiritual capacity directly correlates with the extent to which the knowledge of the Prophet Muhammad (P.B.U.H.) is imparted to them. Consequently, they are graced with the divine connection (nisbat) to the Prophet. In Sufi terminology, this divine relationship is referred to as Nisbat Muhammadiyya (the Muhammadan corelation). Upon achieving Nisbat Muhammadiyya, the seeker’s consciousness becomes increasingly attuned to the attributes of Allah the Almighty. Through the intermediary of the Prophet Muhammad (P.B.U.H.), the seeker reaches a state where they reaffirm their initial acknowledgment, “Indeed, You are our Lord.” This state is termed Nisbat Wahdat (corelation of Unity) in Sufism. Beyond this stage, if Allah the Almighty wills, the seeker may be granted access to realms that lie beyond the scope of human cognition and comprehension. These states are inexpressible within the limits of ordinary language and are considered to be beyond the domain of conscious intellect.

The central aim of this discourse is to elucidate the concept that the human mind functions as a cognitive "screen" upon which images are continuously projected without interruption. The key distinction lies in the significance or meaning of these images, which varies according to the domain in which they are received. If the projection of images occurs within the domain of ilm-i-husooli (acquired knowledge), then the meanings embedded within these images are largely speculative or fictional. In contrast, when these projections occur within the domain of ilm-i-huzoori (direct knowledge), the images reflect truths grounded in reality. Nonetheless, the underlying principle remains consistent: the mind’s perceptual faculties are inactive until an image is projected onto it. A pertinent question arises: "What about an individual who is blind and lacks the ability to physically have sight? Does this person still perceive and understand other phenomena and their intellectual significance?" It has been established that the act of sight is fundamentally linked to the movement of the eyelids and the involuntary process of blinking. Even in the absence of physical sight, a person may still engage in a form of perception or understanding through alternative sensory processes. However, the literal act of "sight" remains unfulfilled unless an image is actively transmitted to the mind.

The essence of this discourse lies in the fact that the acquisition of spiritual knowledge requires the attainment of nisbat. By nisbat, we refer to the specific mental orientation or cognitive framework of the spiritual guide (Murshid), through which spiritual knowledge is transmitted. This transmission can be understood as a form of spiritual inheritance, wherein the spiritual legacy of the Shaykh is passed on to the disciple, much like worldly wealth is divided among the offspring of a father. The nisbat or cognitive orientation has two distinct dimensions. One dimension involves the transmission of the mindset of an individual whose mental focus is centered on worldly pursuits such as power, prestige, honor, and fame.

The second aspect of nisbat involves the transmission of a teacher's cognitive orientation whose mindset does not ascribe significant value to worldly prestige or glory. Such an individual engages with the material world only insofar as his fundamental needs are fulfilled, and even in this context, his worldview emphasizes the reduction of worldly attachments. This orientation, in which love for the world and the pursuit of material comfort hold minimal importance, can still accommodate spiritual values. Within this framework, the individual possesses spiritual capacity, which cannot be dismissed. Consequently, the knowledge imparted by such a teacher or spiritual guide remains within the domain of authentic spiritual teachings. However, it is essential to differentiate between knowledge that remains firmly within the sphere of genuine spiritual instruction and that which, despite claiming spiritual relevance, is rooted in materialistic or worldly concerns. In Sufi terminology, such knowledge is referred to as istidraj (magic or deceptive spiritual knowledge). Istidraj signifies a form of knowledge whose origins lie outside divine guidance, often linked to infernal or deceptive forces. It is imperative to acknowledge that the knowledge from which Iblis derives benefit, as well as the knowledge he possesses or that his descendants may inherit, can also be categorized within the domain of spiritual knowledge, albeit of a distinct and contrary nature. Spiritual knowledge encompasses two distinct paths: one is istidraj and the other is ilm-huzoori (direct knowledge). Istidraj refers to all those satanic forms of knowledge that an individual acquires by awakening their spiritual faculties. It is crucial to note that even istidraj is transmitted as an inheritance. This can be understood by stating that the satanic mindset of the teacher is transferred to the disciple. The acquisition of istidraj also requires specific practices, such as recitations and rituals. In this regard, one must engage in effortful devotion and undergo intense austerities, similar to the rigorous disciplines required for the acquisition of ilm-huzoori. Just as a spiritual person manifests miraculous acts (karamat), similarly, an individual inheriting istidraj or satanic knowledge can also perform extraordinary feats (kharq-e-adat). However, the essence of such feats remains deeply rooted in the deceptive and destructive nature of the knowledge acquired.

The occurrence of extraordinary phenomena (kharq-e-adat) resulting from istidraj (deceptive spiritual knowledge) or the divine miracles of the Prophets is explicitly discussed in the Qur’an. One such example is found in the narrative of Prophet Musa (P.B.U.H.), where the Qur’anic text elucidates this distinction in a clear manner. In the episode, Pharaoh convened a gathering of his kingdom’s most accomplished magicians and designated a specific day for a contest with Prophet Musa (P.B.U.H.). On this day, a grand assembly of experts in istidraj and magic congregated in an expansive field. Prophet Musa (P.B.U.H.) was present as well. Pharaoh posed the question, "O Musa, will you initiate, or shall we?" In his response, Prophet Musa (P.B.U.H.) stated, "O magicians, you proceed first." The magicians then cast their ropes, which transformed into serpents, and their staffs turned into snakes. Upon witnessing this spectacle, Prophet Musa (P.B.U.H.) was momentarily overcome with trepidation, perturbed by the extraordinary and supernatural manifestation of their craft.

The Almighty Allah stated, "O Musa, do not fear; cast down your staff." Upon casting his staff, Prophet Musa (P.B.U.H.) witnessed it transforming into a colossal serpent, which proceeded to consume all the serpents and snakes present in the arena. In this instance, istidraj was vanquished by ilm-Ḥurzooi, However, it is significant to note that when the magicians threw their ropes, they transformed into serpents, and when their staffs were cast, they also turned into snakes. Similarly, when Musa (P.B.U.H.) threw his staff, it too became a serpent. The distinction, though subtle, lies in the fact that Musa’s staff metamorphosed into a serpent of such magnitude that it devoured all the snakes and serpents in the field. While the magicians’ tricks produced serpents, the serpent created by Musa’s staff was far more potent and overwhelming. This serves to underline a crucial distinction: both istidraj and ilm- Ḥurzooi (divine knowledge) are real, yet ilm- Ḥurzooi invariably supersedes istidraj. In more straightforward terms, knowledge can be categorized into two fundamental categories, with one being the genuine, divine knowledge that prevails over its counterfeit counterpart.

One category of knowledge is based on materialism, the pursuit of power, and worldly honor and dignity. In contrast, the definition of true knowledge is that it contains nothing but Allah. The person possessing true knowledge does everything, sees everything, and hears everything for the sake of truth, without any ulterior motives. For such a person, fame holds no value. There is no desire for wealth or material gain. No worldly temptation is present in their thoughts. They never seek extraordinary feats or supernatural acts to awe others or gain respect. In contrast, the mindset of those who possess knowledge of illusion (istidraj) is focused on performing acts to acquire worldly success and recognition. They aim to impress others and become successful in the eyes of the world. This is also confirmed in the Qur'an. For example, Pharaoh of Egypt summoned the magicians and promised them wealth and high status if they were able to defeat Moses. This distinction highlights that the magicians’ feats were performed through the force of their sorcery, motivated by personal agendas, worldly ambitions, and materialistic desires. In contrast, Prophet Musa (P.B.U.H.) did not entertain such notions before entering the arena. His sole purpose was the triumph of divine truth, the manifestation of the majesty and omnipotence of Allah the Almighty, and to demonstrate that satanic knowledge is inherently false, weak, and deceptive in the face of divine knowledge. The divine command, "Do not fear; cast down your staff," signifies that Musa (P.B.U.H.) was not prepared for the ensuing confrontation in the field. Rather, he stood firm before the mighty sorcerers with complete reliance on Allah’s guidance and support, placing his trust solely in the divine will.

An important point in this event is that the ropes thrown by the magicians, which transformed into serpents, and the bamboo poles, which became snakes, were all mere illusions, tricks, and fiction. This is evident because when Prophet Musa's (P.B.U.H.) staff swallowed them, their existence was obliterated. However, when Musa (P.B.U.H.) placed his hand on his staff again, it remained intact. This is a clear distinction between miracles and magic. When something is created through the power of sorcery or when one exerts influence over another, it is, by nature, a product of a mind not acquainted with reality. Therefore, the creation or display of magic is ephemeral. The law of truth, however, is immutable. Truth does not change or alter; it remains constant. The serpents created by magic and the conjured snakes were rendered non-existent, while Musa's staff remained in its original form. This event elucidates a profound principle for disciples on the spiritual journey: a mindset rooted in falsehood is inherently transient, prompting the individual to mentally distance themselves from it. In contrast, a mindset aligned with truth remains constant and unchanging, regardless of where it is applied. When a spiritual guide or guru imparts knowledge from the realm of deception (the sciences of istidraj) to a disciple, they transfer their own mindset to the disciple. While the disciple may assume the role of a guru, they are still susceptible to releasing or transcending this mindset at any given point. On the other hand, when an individual is acquainted with the true mindset of the Prophet Muhammad (P.B.U.H.) or the mindset of the Prophets and the Auliya Allah, and this authentic mindset is transferred to them, they are never able to abandon it. Instead, this mindset progressively deepens and evolves. In the end, reality and truth become intertwined. Historically, there are no examples of a person who embodies a genuine, truth-centered mindset ever reverting to the domain of deceptive knowledge. Conversely, there are innumerable instances where renowned practitioners of deceptive sciences or scholars have embraced the truth of Islam, thereby cleansing themselves from the influence of demonic knowledge. A spiritual guide (murshid) is akin to a teacher or guru; the critical distinction lies in understanding what kind of mindset is operative within the teacher. Is this mindset influenced by forces of deception, or does it inherently reach towards the truth? The mindset that is aligned with the truth ultimately facilitates the disciple’s introduction to Allah. Such a disciple, through consistent and earnest spiritual practice, attains the realization of Allah's presence and knowledge. The discussion on mindset reveals a fundamental truth: an individual's character is shaped by their mindset. If a mindset is convoluted, the individual's character becomes similarly complex and intricate. If the mindset is simple, the person’s life is guided by simplicity. A person with a superficial mindset tends to approach everything in a shallow manner, while one with depth in their thinking will consistently engage in reflection, seeking to uncover deeper meanings in all things. This principle is clearly illustrated in the narrative of Prophet Ibrahim (P.B.U.H.), as mentioned by Allah. When Prophet Ibrahim (P.B.U.H.) observed the sun, he initially thought it was God. However, upon witnessing its decline, his deep mindset compelled him to reason that a diminishing entity could not possibly be God. In contrast, the people around him, with their limited understanding, were unable to arrive at such a conclusion. Despite the presence of thousands or millions, the perspective of a single individual—imbued with truth and depth—stood apart, offering insight that others could not perceive.

The incident of Prophet Ibrahim (P.B.U.H.) also points to the fact that even in a vast environment, people of a certain mindset can still have differing perspectives. The question arises: where did this realistic mindset originate from, especially when it was absent in the surrounding environment? The answer lies in the fact that a realistic mindset is inherent in every individual, but not everyone chooses to employ it. When Prophet Ibrahim (P.B.U.H.) destroyed the idols, it provoked anger in the people. They asked him if he was responsible for destroying their gods. Prophet Ibrahim (P.B.U.H.) responded by suggesting that they ask their gods. Despite the fact that it became evident to them that the idols could neither act according to their will nor defend themselves from being broken, the people did not allow their realism to come into play. This shows that even when confronted with the truth, individuals may continue to perceive and hold on to what is unreal as if it were real. In the path of Sufism, when a seeker begins their spiritual journey, the first transformation takes place in their mindset. This transformation is initiated by the spiritual guide or mentor, who gradually introduces the seeker to ideas and concepts that are not prevalent in their immediate environment, or ideas that the people around them, by their own volition, do not pay attention to. This marks the beginning of the seeker’s evolution toward a deeper and more authentic way of thinking, which is guided by spiritual truths rather than superficial perceptions. For instance, if there is a truly spiritual personality, attending their gatherings often involves hearing conversations that are not typically found in other assemblies. Sometimes, these discussions are so intriguing and unusual that even individuals with a limited mindset, whose thinking is firmly grounded in their limited worldview, are drawn to participate in such gatherings. The first task that the spiritual guide (murshid) performs is to instill in the disciple the understanding that the life of this world is a fictional assumption and is transient. That which is fictional and transient cannot be called the truth. The guide also teaches that, despite the fact that a person may perceive themselves as having control, their autonomy is never truly in question in the course of life. From birth, a person grows without their control. Despite not wanting to age, a person inevitably grows old. No individual desires death, yet everyone who is born must die. While a person may feel they have control over certain things, such as adjusting their food intake, they have no control over not eating for their entire life or remaining awake for weeks or months. These are facts that are not only unavoidable for everyone, but they are also inseparable from each moment of their existence. The passing of time—moments, hours, days, months, and years—is a transformation that no rational person can deny. By pointing out these transformations, the guide conveys that behind this constant change, there exists a deeper reality: an entity or force that holds the strings of this transformation. It is through the movement of this entity that life is continuously evolving. The disciple is guided to recognize that it is this unseen force that orchestrates the changes in life, not individual autonomy. In the context of spiritual training, when the seeker (salik) becomes aware of the daily, unnoticed transformations that occur in life—transformations that are veiled to the average person—his or her mind naturally gravitates towards the Supreme Being, the one who governs and orchestrates these changes. This marks the initiation of the first seed of the spiritual process within the disciple’s consciousness. The spiritual guide (murshid), in turn, endeavors to nurture this seed, guiding the seeker towards figures who embody the highest forms of wisdom and whose perspectives are rooted in profound realism and metaphysical truth. To further cultivate this seed, the guide often leads the disciple into a world of dreams or visions, wherein the disciple is granted encounters with the saints and prophets. Repeated exposure to such experiences eventually fosters the adoption of the saints' and prophets' perspectives, gradually shaping the seeker’s cognitive framework to reflect their truth-oriented worldview. Through this process, the spiritual guide metaphorically places specialized "glasses" on the disciple’s inner vision, which enables them to perceive the world through the lens of the guide’s own insight. This analogy can be elucidated with the example of physical spectacles: the nature of the lenses—whether tinted, clear, or fogged—directly impacts the way the individual perceives their surroundings. If the lenses are tinted red, the world is perceived through a red hue; if yellow, it is seen in yellow tones. Clear lenses present the world as it is, unclouded. Foggy lenses distort the clarity of vision, while opaque or blind lenses obscure all sight, despite the eyes being open. In this analogy, the lenses symbolize the underlying mental framework or epistemological lens through which the individual interprets the world. Just as the clarity and nature of the lenses determine the clarity of vision, so too does the nature of one’s thought process dictate the depth and accuracy of their understanding of reality.

The lens through which an individual perceives the world can be understood as a representation of their cognitive framework or intellectual paradigm. Just as a lens can be clear and sharp, enabling the observer to perceive even distant realities with precision, it can also be obscure and distorted, limiting the clarity of vision and understanding. This metaphor underscores the idea that the faculty of perception—whether it pertains to understanding external phenomena or internal truths—is inherent in all human beings. However, the proper cultivation and application of this ability are often neglected or underdeveloped. A spiritual guide (murshid), whose life is characterized by constant and profound reflection, possesses an advanced understanding of the dynamics of contemplation and self-awareness. By transferring this contemplative capacity to the disciple (mureed), the guide initiates a transformative process in which the disciple's intellectual faculties are sharpened and refined. The initial stage of this process can be likened to planting the seed of contemplation, which, with proper nourishment and guidance, grows into a robust tree of wisdom. Nevertheless, the growth of this intellectual and spiritual potential is hindered by the disciple’s own preconceived notions, personal biases, and reliance on superficial intellect. When an individual elevates their own reasoning and intellect to the status of ultimate authority, their perception becomes clouded by the limitations of their mind. This is particularly evident when the individual’s cognitive framework lacks depth, stability, or alignment with a higher reality. In the context of spiritual development, the relationship between the spiritual guide and the disciple is crucial. The guide imparts knowledge that transcends conventional intellectual boundaries, encouraging the disciple to embrace a deeper, more profound way of knowing—one that is not constrained by the mere faculties of rational thought, but is informed by direct experiential knowledge of the truth. Thus, the effectiveness of the disciple’s spiritual journey is contingent upon their willingness to transcend the limitations of their own intellect and open themselves to the transformative wisdom of the guide.

It is a widely acknowledged observation that a child invariably adopts the language spoken by their parents, and this acquisition occurs naturally without the need for formal instruction. The child, by observing the speech of the parents, begins to replicate their words, initially in a fragmented manner, but eventually, fluently, as though it were an inherent skill. Alongside linguistic development, the child also adopts the dietary habits of the parents, without the need for explicit instruction on how to eat; the child intuitively follows the example set by their parents. Similarly, the child tends to wear the same type of clothing as the parents, and if the environment is clean and pure, the child's mental state is also shaped by that purity. Conversely, if the parents engage in negative behaviors, such as using inappropriate language, the child may perceive such behavior as normative. In essence, the child’s development is profoundly influenced by the environmental factors within which they are raised. Upon stepping outside the domestic sphere, the child continues to be molded by the external environment, which further reinforces the influences established in the home. From a spiritual standpoint, a newly born individual is subject to dual influences: one, the environment in which they are immersed, and the other, the inherent mental and behavioral inclinations of the parents. This process of involuntary socialization is followed by a second phase, wherein the parents take an active role in shaping the child’s character. If parents instill within the child family traditions and self-centered behaviors, the child may develop a sense of individualism and self-importance. On the other hand, if the parents impart ethical values and moral guidance, the child grows into an individual of integrity, progressing into a stage of self-awareness that positions them as a respected member of society. Furthermore, if the parents’ mindset is dominated by materialism, it is likely that the child will internalize similar materialistic tendencies. This leads to the conclusion that the process of upbringing can be understood through two primary methods: one that is involuntary, shaped by both the environment and the parents’ mental disposition, and another that is voluntary, wherein parents deliberately direct their child’s development.

There are two primary modes of character formation: involuntary and voluntary. In the involuntary mode, a child instinctively adopts whatever they observe within the confines of their home and immediate environment. In contrast, the voluntary mode involves deliberate guidance by the parents, who introduce their child to a structured form of training and societal norms. Upon reaching maturity, the individual has developed a distinct personality and begins to consciously navigate and shape their character by reconciling the influences from both parental guidance and external environment. Over time, this cultivated character solidifies and becomes an integral part of the individual’s identity. In essence, the formation of a person’s character necessitates the acquisition of a particular mindset. Just as a typical individual’s character is molded by their immediate surroundings, parents, extended family, and educational institutions, the character of a spiritually inclined person is similarly formed. However, in this case, the defining element lies in the proximity to an elevated spiritual figure. The spiritual guide, or Murshid, represents a personality whose character is notably distinct from that of ordinary individuals, especially those who remain unaware of spiritual truths. The closer a devotee comes to this spiritually transcendent personality, the more they absorb the spiritual virtues of the guide. As this process unfolds, the mental and spiritual outlook of the guide becomes embedded within the devotee’s consciousness. This acquired mindset is known as "Suluk" or the spiritual path—a journey through which the seeker becomes acquainted with the dormant spiritual forces within themselves.

The relationship between the seeker and the guide thus becomes crucial in determining the depth of the seeker’s spiritual awareness, especially with regard to their knowledge of Allah the Almighty and their connection to the Prophet (P.B.U.H.). A close examination of the lives and missions of the Prophets, as recounted in the Qur'an, reveals that they promoted a specific worldview, one that empowers individuals to discern between good and evil. Prophets imparted to humanity the essential concept of distinguishing between moral opposites. This distinction lies at the heart of human uniqueness, for, in terms of life’s fundamental needs, all creatures are inherently equal in their existence. It is only through the awareness of good and evil that humanity distinguishes itself from other beings. Furthermore, in addition to this awareness, individuals are also made cognizant that a virtuous person is one who has achieved self-awareness, understanding their true essence. This self-knowledge facilitates access to a profound form of awareness that unveils the hidden spiritual faculties within the individual. These latent faculties are, in fact, spiritual values, and the extent of one’s familiarity with these values directly impacts the purity and clarity of their character. Conversely, the more disconnected a person is from these spiritual principles, the more muddled and impure their character remains.

When comparing the lives of animals, such as a goat, with that of a human, it becomes evident that fundamentally, there is no inherent distinction between the two. The essential difference lies in the human capacity to attain an awareness of spiritual values. If a person remains ignorant of these values, or lacks self-awareness, their existence bears little distinction from that of an animal. In order to access these spiritual values, it is necessary for the individual to be in the presence of a father figure, metaphorically referred to as the Murshid, who is a reservoir of spiritual wisdom. Furthermore, the individual must be immersed in an environment that promotes spiritual growth, a setting where purity and spiritual elevation are prioritized. Drawing upon the analogy of a newborn, it becomes clear that a child’s consciousness is shaped by the nurturing environment provided by their parents, their immediate home, and the larger societal context. When the environment is one of corruption, chaos, and confusion, the child’s mental and emotional state is similarly disturbed. Conversely, if the home is characterized by tranquility, if the parents’ voices are harmonious, and their demeanor is calm and loving, the child, by virtue of their natural predisposition, will absorb these qualities, ultimately developing a character that reflects calmness and stability.

The individual under discussion serves as the pivotal foundation for determining the extent to which a devotee attains direct knowledge of the sublime essence of Allah the Almighty and their alignment with the legacy of the Prophet (P.B.U.H.). A thorough examination of the narratives of the prophets in the Qur'an—encompassing their lives, missions, and defining attributes—reveals a consistent theme: the dissemination of a distinct worldview. This prophetic perspective is predicated upon enabling humanity to discern between moral rectitude and ethical transgression. The prophets, thus, introduced humanity to the fundamental awareness of virtue and vice. From a metaphysical perspective, all of Allah the Almighty’s creation shares an inherent parity concerning the basic requisites of existence. However, the human distinction lies in the possession of moral cognition, an intrinsic awareness of ethical dualities. This awareness is what elevates humans above other creatures, granting them the capacity to pursue actions and patterns of behavior that align with goodness. The ideal individual, therefore, is one who recognizes their ontological origin and possesses insight into their intrinsic essence. Such self-awareness unveils a form of esoteric knowledge that acquaints them with latent faculties—spiritual values embedded within their being. A devotee’s character is purified and refined in proportion to their recognition and embodiment of these spiritual values, whereas ignorance of these dimensions results in moral and spiritual opacity. An analysis of human life compared to that of animals underscores that, at a fundamental level, there is no significant distinction, except for humanity's capacity for spiritual and moral discernment. Without this dimension of self-awareness or spiritual cognition, a human being cannot be deemed distinct from other creatures. The attainment of spiritual values necessitates nurturing within a framework where these values are actively embodied and transmitted. This framework is epitomized by the "spiritual parent," or Murshid, whose essence overflows with spiritual illumination, and a conducive environment imbued with purity and discipline. The guide’s role is analogous to a biological parent, shaping the devotee's spiritual consciousness through direct engagement and immersion in an environment aligned with sacred values. The analogy of child-rearing illustrates this concept: just as a child’s consciousness is profoundly influenced by parental care and the surrounding environment, a devotee’s spiritual development is shaped by the mentorship of a Murshid and the community associated with them. Turbulence or corruption within the environment inevitably hinders this development, while serenity, affection, and a disciplined atmosphere foster spiritual and moral refinement. For example, children raised in households characterized by harshness or discord often internalize these traits, while those nurtured in environments of harmony and compassion exhibit similar virtues. The lives of prophets exemplify the establishment of a lineage of individuals characterized by distinct moral and spiritual attributes. Those who affiliate themselves with this prophetic lineage and achieve a state of spiritual proximity acquire these very attributes. In the path of Sufism, this affiliation is not merely an intellectual exercise but necessitates direct engagement with a spiritual mentor, ensuring the transmission of virtues and the cultivation of higher consciousness through a holistic environment.

The analysis of environmental influence further demonstrates that human behavior is profoundly shaped by contextual immersion. For instance, residing in a community of worshippers instills in an individual the same values and practices, whereas living in an environment of frivolity or corruption inevitably alters one’s disposition, irrespective of their initial moral standing. The principle that "a melon takes on the color of its surroundings" aptly encapsulates this phenomenon. Environmental conditioning, therefore, plays a decisive role in the formation of both individual character and collective identity. In historical terms, distinct archetypes emerge across humanity’s moral spectrum: the virtuous, epitomized by the prophetic ethos, and the malevolent, aligned with satanic inclinations. Prophetic character, upon close scrutiny, is entirely defined by purity and moral excellence, embodying traits of subtlety, harmony, and gentleness. In contrast, satanic tendencies are marked by fear, material attachment, and moral decay, chaining individuals to cycles of ignorance and spiritual blindness. The prophetic path facilitates alignment with the attributes of Allah the Almighty, as the virtues propagated by the prophets are reflections of Divine qualities. This alignment liberates the devotee from existential anxieties, including the fear of death, which is reinterpreted not as an end but as a transition to a higher state of existence. Conversely, satanic modes of thought perpetuate spiritual blindness, reducing actions to transactions and confining life to materialistic pursuits. Even acts of worship are reduced to exchanges for rewards, a concept antithetical to the prophetic and Sufi ethos, which emphasize sincerity and transcendence over utilitarian motives. In summary, humanity is offered two distinct trajectories: the prophetic path, which facilitates proximity to Allah the Almighty and the embodiment of Divine attributes, and the satanic path, which entangles individuals in spiritual ignorance and base materialism. The former leads to moral elevation and existential clarity, while the latter perpetuates fear, despair, and spiritual stagnation. Thus, the pursuit of the prophetic ethos is indispensable for the attainment of spiritual actualization and alignment with the ultimate reality.