Degress of Certitude in Islamic Mysticism

One of central concept within Islamic mysticism is that of yaqin which is translated as certitude or certainty. It is often considered for many as a goal toward which wayfarer (salik) has to head. In the Holy Quran from which the Sufis draw inspiration and terms they use, we find three things attributed to certitude, that are, ilm (knowledge), ‘ayn (eye or essence), haqq (real or reality). These attributes are used to mark degrees to which certitude belongs. The present paper will try to examine certitude in its connection with these three attributes.
According to al-Jurjani in his al-Ta’rifat, the word yaqin literally means unshakeable knowledge, and then is used to mean knowing thing as it really is and being convinced that this reality is not mutable. Other opinion says that it is heart’s tranquility on what really thing is. Ibn Manzhur explains yaqin as heart’s being filled with decisive faith accompanied with firmness of judgment. Yaqin, considering its meaning of verifying things (tathabbut min al-amr), has three opposites, that is, wahm (false impression), shakk (doubt), and zhann (conjecture). All these meanings can be traced in its root YQN, which signifies, when related to water, its steady and changeless. It also can originate from al-yaqnu, signifying piece of wood in the sailor’s hand used as a tool to run the boat. What is attempted here is first to collect various sayings of Sufis concerning this matter.
Talking about what theologians (mutakallimun) term, al-Ghazali explains that there are four things as to extents of soul inclination to belief. The first is shakk (doubt and uncertainty). It occurs when one does not prefer one possibility among two or more alternatives. The second is zhann (supposition while admitting that the contrary may be the case). It is the soul's inclination toward one of possible things. The third is i’tiqad (belief), that is, when soul believes in something and have no alternatives other than that thing, while there is no certain knowledge to support that belief. The fourth is yaqin (certainty). It is when soul knows something and does not doubt it at all, gained by demonstrative evidences and has no possibility to doubt it.



EARLY SUFIS ON YAQIN
I mean by early Sufis those who wrote book on sufism and those whose sayings are quoted before al-Ghazali. Here I will use representative works, such as al-Luma’ of al-Sarraj, al-Ta’aruf of al-Kalabadhi, and al-Risalah of al-Qushairi. In al-Luma’, al-Sarraj categorizes yaqin as one of the states (al-ahwal), contrasted to stations (al-maqamat). He defines al-ahwal as “something happening to the hearts”, furthermore, quoting al-Junaid, it is something descending to the hearts, therefore not lasting. The similar definition is given by al-Hujwiri, defining state as “something that descends from God into a man’s heart, without his being able to repel it when it comes, or to attract it when it goes, by his own effort”.
As to yaqin, al-Sarraj equates it to al-mukashafah (mystical vision), which is, according to him, divided into three kinds; direct vision by sights in the day of judgment, heart vision of the realities of faith (haqa’iq al-iman), and vision of signs by revealing divine sovereignty to the prophets with miracles and to the saints. In contrast to al-Sarraj, al-Qushairi classifies yaqin among spiritual stations (al-maqamat). It is nineteenth station. He identifies three things to indicate yaqin in oneself. They are seeing God in everything, returning to Him in every affair, and seeking His help in every condition.
Al-Kalabadhi collects several sayings of early Sufis concerning yaqin. Al-Junayd says “yaqin is the absence of doubt”, al-Nuri says “yaqin is vision”, and Dzu al-Nun says “what eyes see is related to knowledge, and what hearts see is related to yaqin”.

IBN ARABI ON YAQIN
According to Ibn Arabi, yaqin is noble station between knowledge and tranquility (thuma’ninah). It is whatever one really knows of and soul already accepts, whether or not it already happens. The reason as to why it is divided into three stages is because something could be certitude without having to be knowledge, or vision, or real. It has four pillars, three of which has been widely known is to be found in the Holy Quran and one is reality of certitude. This last is based on Prophetic Tradition which says ”For every truth (haqq), there is reality (haqiqah)”, from which Ibn 'Arabi deduces that for haqq al-yaqin, there is too haqiqat al-yaqin (reality of certitude). Therefore, there are four pillars for yaqin, that is, ‘ilm, ‘ayn, haqq, and haqiqah.
He continues to say that since in the world of meanings (‘alam al-ma‘ani), yaqin is comprised of four things, so is the case with the world of words and expressions (‘alam al-alfazh wa al-‘ibarat), in which word yaqin is made up of four letters; sound al-ya', al-qaf, al-ya' al-mu'tallah and al-nun. Furthermore, Ibn ‘Arabi explores these letters and their correspondence with macrocosm (al-‘alam al-kabir), the world of bodies (‘alam al-abdan), and the world of spirits (‘alam al-abdan).
In the chapter 269 of his magnum opus, al-Futuhat al-Makkiyah, Ibn ‘Arabi immediately expounds what these three stages of yaqin mean. He explains the first as “something given by evidence which accept no doubt”, the second as “something given by direct contemplation (al-mushahadah) and unveiling (al-kashf)”, and the third as “knowledge coming to the heart concerning the reason of that contemplation”.
Defining yaqin as heart’s steadfastness on something, Ibn ‘Arabi gives example the Ka’bah in Mecca. After knowing that the Ka’bah is in Mecca and there is no doubt about this, which is termed as ‘ilm al-yaqin, one may directly see it and, thus, gain ‘ayn al-yaqin, which is more that what he alrealy knows about the Ka’bah. This vision brings about in him taste (dhawq) of what he is seeing, relating to its form and condition. Haqq al-yaqin occurs when God opens his insight as to reason this Ka’bah has been chosen as His house around which pilgrims circumambulate.

IBN AL-QAYYIM ON YAQIN
He is not among the scholars known as Sufi, even some consider him in contrast position. Notwithstanding with this common opinion, he has, however, commentary commentary to al-Harawi’s Manazil al-Sa’irin. Ibn al-Qayyim treats Sufi Doctrines as explanation to the Holy Quran, as elucidated from the title of his work Madarij al-Salikin bayn Manazil Iyyaka Na‘budu wa Iyyaka Nasta‘in.
According to Ibn al-Qayyim, yaqin is the goal of the gnostics (al-arifin) and, when added to it patience (shabr), a man has qualification to be a leader, alluding to the Holy Quran. Yaqin is spirit of heart’s works which are spirits of bodies’ works. It is the reality of the (station of) purity (haqiqah al-shiddiqiyah). It is the axis around which tasawwuf centers. When a salik arrives at yaqin, it comes, then, love of God, fear of Him, gratitude to Him, trust in Him, and return to Him. Commenting whether it is God-giving (wahbi) or achievable (kasbi), Ibn al-Qayyim says that it is kasbi, viewing its causes, and wahbi, considering itself.
Concerning degrees of yaqin, al-Harawi, whose book Ibn al-Qayyim comments, says that it has three degrees, the first is ‘ilm al-yaqin, ‘ayn al-yaqin, and haqq al-yaqin. The first is accepting what appears from the Truth, accepting what disappears for the Truth, and being aware of His Names, Attributes, and Actions. As to the first thing to constitute yaqin, that is, accepting what appears from the Truth, Ibn al-Qayyim says that it is His commands, prohibitions, law, and religion which come through His messengers. We should accept and follow them. Concerning the second, which is accepting what disappears from the Truth, it is the faith in the Unseen (al-ghayb) about which the Truth has reported through His messenger tongues. The third is knowledge of tawhid (declaring God’s oneness), that is, knowing His beautiful Names, Attributes, and absolute perfectness.
The second level of certitude is that of ‘ayn al-yaqin (vision of certitude), i.e., direct vision sufficient from formal information and direct contemplation breaking the veil of knowledge. It is when one sees what he, before, firmly knows. To put it in other word, it is certitude gained through true information and, then, intensified by direct vision.
Haqq al-yaqin (real certitude), according to Ibn al-Qayyim, is not attainable in this worldly life with the exception of the messengers of God, such the Prophet’s ascension in which he saw with his eye heaven and hell; and prophet Moses experience of God's manifestation in Mount Sinai. He, however, does not reject possibility of our tasting of haqq al-yaqin, with regard to realities of faith relating with one's heart and its actions, for it really tastes them. With reference to the matters of the Hereafter, such as directly seeing God, really hearing His words without medium, the believers’ portion of them is faith and ‘ilm al-yaqin, and haqq al-yaqin would be attained in the Hereafter.

BIBLIOGRAPHY

Abd al-Razzaq, Mahmud. Al-Mu’jam al-Shufi. Dar Majid Usayri: Jeddah. 2004
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Ibn ‘Ajibah, Abu al-‘Abbas Ahmad. Iqazh al-Himam. Dar Jawami‘ al-Kalim: Cairo.
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endnotes:
[1]Ali bin Muhammad Al-Jurjani, Kitab al-Ta’rifat, h. 113.
[2] Ibn Manzhur, Lisan al-Arab in Mahmud Abd al-Razzaq, al-Mu’jam al-Shufi, v 3, p. 1072.
[3] Mahmud Abd al-Razzaq, ibid., pp. 1073-4.
[4] Abu al-Abbas Ahmad bin ‘Ajibah al-Hasani, Iqazh al-Himam fi Syarh al-Hikam, p. 310.
[5] Muhy al-Din Ibn ‘Arabi (a), Kitab al-Yaqin, p. 52.
[6] Abu Hamid Muhammad bin Muhammad al-Ghazali, Ihya Ulum al-Din, v. I, p. 72.
[7] Abu Nashr Abd Allah bin Ali al-Sarraj, al-Luma’, p. 46.
[8] Quoted from Annemarie Schimmel, Mystical Dimension of Islam, p. 99.
[9] Ibid., pp. 73-4.
[10] Abu al-Qasim Abd al-Karim al-Qushairi, al-Risalah al-Qushairiyah, p. 180.
[11] Abu Bakar Muhammad bin Ishaq al-Kalabadhi, al-Ta’aruf li Madhhab Ahli al-Tasawwuf, p. 121.
[12] Muhy al-Din Ibn ‘Arabi (a), op. cit., p. 52.
[13] Muhy al-Din Ibn ‘Arabi (b), al-Futuhat al-Makkiyah, v. III, p. 238.
[14] Muhy al-Din Ibn ‘Arabi (a), op. cit., p. 56.
[15] Ibid., pp. 66-78.
[16] Muhy al-Din Ibn ‘Arabi (b), op. cit., v. IV, p. 227.
[17] Ibid., p. 227-8.
[18] The Holy Quran chapter al-Sajdah verses 24.
[19] Ibn al-Qayyim al-Jawziyyah, Madarij al-Salikin bayn Manazil Iyyaka Na’budu wa Iyyaka Nasta’in, pp. 124-5.
[20] Ibid., pp. 128-9.
[21] Ibid., p. 129.

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