The term hakikat carries meanings such as “reality, truth, essence, and nature.” Abu Nasr al-Sarraj [quddisa sirruhu] defines it as “the steadfastness of the heart in the presence of the One in whom it believes.” Imam Qushayri [quddisa sirruhu] describes hakikat as the observation of divine lordship (Rububiyyah) throughout creation, recognizing that all existence and its processes of formation and dissolution occur through the strength and power of Allah. This recognition itself is hakikat.
Imam Hujwiri [quddisa sirruhu] states that sharia without hakikat is hypocrisy, while hakikat without sharia is mere pretense. He explains:
“Allah Almighty says, ‘As for those who strive in Us, We will surely guide them to Our ways’ (Al-Ankabut 69). Thus, striving (mujahada) is sharia, while guidance (hidaya) is hakikat. The former represents the servant’s outward adherence to divine commands, and the latter signifies Allah’s inward protection of the servant.”
The seeker’s duty, therefore, is to fulfill the outward obligations of sharia meticulously, leaving the rest to Allah. Hakikat is thus a gift bestowed upon the servant by Allah.
Sufis interpret the Quranic account of the encounter between Prophet Musa [peace be upon him] and Khidr [peace be upon him] as a distinction between sharia and hakikat. Based on the verse: “So they found one of Our servants, to whom We had given mercy from Us and had taught him knowledge from Our own” (Al-Kahf 65), they view Musa’s knowledge as sharia and Khidr’s divinely bestowed knowledge as hakikat.
The precondition for hakikat is sharia. Without a strict and sensitive adherence to sharia, hakikat cannot manifest. Imam Qushayri [quddisa sirruhu] affirms: “Sharia is to serve Allah; hakikat is to witness Him.” Consequently, anyone claiming hakikat without meticulous adherence to divine commands is engaging in falsehood.
Abu Ali al-Daqqaq links the verse “You alone we worship” (Al-Fatiha 4) to the preservation of sharia and the verse “You alone we ask for help” to the realization of hakikat. In essence, sharia and hakikat are inseparable; hakikat cannot manifest in the absence of sharia.
Imam Hujwiri further explains that sharia pertains to the outward, while hakikat concerns the inward. Through adherence to sharia, Allah grants the servant the grace of hakikat.
Sufis often use metaphors to elucidate this relationship: sharia is likened to a tree, tariqa to a flower, and hakikat to the fruit. Imam Rabbani describes this interconnectedness:
“Hakikat is none other than the reality of sharia. It is not something separate from it. Tariqa is the path leading to the reality of sharia. Thus, before reaching the reality of sharia, only its outward aspect is attained. Attaining the reality of sharia is possible only at the stage of tranquility of the soul (nafs al-mutma’inna) and the rank of sainthood. Until then, what exists is merely the form of sharia. Similarly, in faith, prior to the tranquility of the soul, one possesses only the outward form of faith; after tranquility is achieved, the reality of faith is attained.”
Therefore, hakikat is inherent within sharia, not outside or beyond it. It is realized through the complete practice of sharia. Tariqa serves as a method or means to facilitate the journey toward hakikat, providing the necessary etiquette and discipline for living sharia fully.
Ibn Arabi [quddisa sirruhu] defines hakikat as “Allah taking the attributes of humanity from the servant and endowing him with His own attributes.” This state, known in Sufism as fana (annihilation), requires the seeker to purify the heart from distractions, adorn it with virtuous qualities, and discipline the self to achieve sincerity. Tariqa provides the framework for such transformation.
Abu Abdurrahman al-Sulami [quddisa sirruhu] offers another definition: “The Truth (Haqq) is Allah, for He is the one who establishes all realities. Hakikat involves purifying the states of the heart from preoccupation with anything other than Him. It is the destination of those who have attained proximity, the source of joy for the realized, and the station of the lovers when overcome by awe.”
The history of Sufism is a narrative of hakikat, with Sufis as its travelers. Their ultimate aim is union with the Divine, and the path that leads there is tariqa.
Abdullah Harawi [quddisa sirruhu] categorizes hakikat into three levels: inspiration (ilham), insight (firasa), and spiritual vision (basira). The seeker endeavors to attain these levels by firmly establishing sharia in their life. Without fulfilling the rights of the path, neither hakikat nor the station of the perfected human (insan al-kamil) can be achieved. A seeker learns the path’s etiquette and rights through a qualified spiritual guide (murshid kamil). For this reason, Sufis place great emphasis on the triad of sharia, tariqa, and hakikat.
