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The Sufi Message: Excerpts From Hazrat Inayat Khan’s Discourses on the Unity of Religious Ideals: On the God of Love – 19



By Hazrat Inayat Khan

Why is God called the Creator? Because the creation itself is the evidence of some wisdom working. No mechanical creation could result in such perfection as that of nature. All the machines of the scientists are built on the model of nature's mechanism, and every inspiration that comes to the artist is received from nature. Nature is so perfect in itself that it needs no scientific or artistic improvement upon it; but to satisfy the limited human fancies man develops science and art. And yet it is still the creation of God which is expressed in art and science through man, as in man God is not absent. In some ways man is more able to finish His creation, which God completes through man. No better evidence is needed for a sincere inquirer into the creation. If he only concentrates his mind upon nature, he will certainly get an insight sooner or later into the perfect wisdom which is hidden behind it. The soul that comes into the world is only a divine ray, and the impressions it receives on its way while coming to the earth are also from God, for no movement is possible without God's command. Thus in all creation, in its every aspect, at the end of the search God alone proves to be the only Creator.

Another name for God is the Sustainer. Jesus Christ said, 'Consider the lilies of the field. They toil not, neither do they spin; yet even Solomon in all his glory was not arrayed like one of these.' And Rumi explains it further in the Masnavi, where he says, 'Even the spider is not neglected by God, but is supplied with its food.' If the smallest worm or germ, insignificant as it is, had depended for its supply upon man who cannot always supply himself even, how would the creation have continued? It appears that the creatures who do not worry for their supply have their food conveyed to their mouths.

Man's struggle for his supply seems to be greater than that of any other living being in the lower creation. But what makes it so? It is not God; it is man himself, who is selfish and unfair to his brother, and absorbed in his own interests in life. In spite of all the famines, the world still has sufficient supplies; but imagine the amount of food that has been sunk in the sea, and for how many years the earth, in which man's food is prepared, was neglected by men busy killing one another! If the result is hunger and greater strife, is God to be blamed? It is man who deserves all the blame.

Sadi very subtly and beautifully explains human nature in regard to providence, 'The Creator is always busy preparing my supply for me, but my anxiety for my supply is my natural illness.' Life is such a phenomenon, if only we dive deep into it, that we find that there is no question without an answer. It is never that we need something and are not provided with it. Only, there is a difference between what we think we need and what we really need, in fact the supply is always greater than we need; that is the miracle of providence. Sometimes we look at it with smiles, at other times with tears, but it is something real and living; and it will prove to be still more real if we look at it by climbing to the top of our reason.

God is spoken of as Judge by many prophets, and the man of reason and logic has tried to attribute justice to the law. But justice is not law; justice is above the law. To our limited view things in the world often appear unjust; and often it seems that man's law is simply to do what he wishes if it lies in his power. But behind this illusive appearance there certainly is a strict justice and a real law. No sooner does the heart become living than this law manifests. One cannot but marvel at life and nature, seeing how great is the justice of God. No soul has to wait for days or weeks or years, or for death to come, for the law to manifest. Every day is Judgment Day, and every hour is the hour of justice. A criminal will escape from the prison bars, but he cannot escape from being under the sky. There is the judge within and without. When his eyes are closed he is being judged within; when they are open he is being judged without. We are always in a court of justice. If we do not realize it, it is because we are intoxicated by life, and we become like a drunken man in the court, who sees neither judge nor justice.

But what we can most marvel at in life is the knowledge that in spite of His great justice God is the forgiver. He forgives even more than he judges, for justice comes from His intelligence, whereas forgiveness comes from His divine love. When His divine love rises as a wave, it washes away the sins of a whole life in a moment. For law has no power to stand before love; the stream of love sweeps it away. When the woman accused by everyone was brought before Christ, what arose from the heart of the master? The law? No, it was love in the form of mercy and compassion. Even the thought of the love of God fills the heart with joy and lightens its burden. And if, as the religions have always taught, a man even once in his life has asked wholeheartedly for forgiveness, in spite of all his life's sins he will certainly be forgiven.

[Extracted from the section titled “The God-Ideal” in Hazrat Inayat Khan, The Unity of Religious Ideals (The Sufi Message Vol IX)]

URL of Part 18:’s-discourses-on-the-unity-of-religious-ideals--on-realizing-god-and-losing-the-false-self-–-18/d/12211