Sahaba - The Blessed

taught by the Islamic scholars. The other kind is acquired by way
of kashf and shuhûd, [which takes place in the heart]. This (latter)
kind of ma’rifat comes from experts of Tasawwuf, [i.e. from
Awliyâ]. The former kind of ma’rifat is scientific and is acquired
mentally. The latter is a spiritual state which exists in the heart.
Whereas the former does not suspend the existence of the ’ârif,
(person who has attained ma’rifat), the latter does; for, this (latter)
kind of ma’rifat is to annihilate one’s self in the ma’rûf, (i.e. the
known one, i.e. Allâhu ta’âlâ).
Qurb [1] is not a motion known;
Qurb-i-Haqq is to rid existence!
The former (kind of ma’rifat) is ’ilm-i-husûlî. It involves detailed
mental comprehension. The latter involves simple recognition,
without any contextual details. For, in this kind of ma’rifat Haqq is
the only existence. Man has ceased to exist. In the former, the nafs
maintains its denial. In fact, the nafs exists, and so do all its vicious
attributes. Therefore, its recalcitrant and avid nature has not ceased
to exist. Nor has it rid itself of its characteristic excess and
intemperance. Îmân exists only in appearance, and deeds and
religious practices are on a perfunctory level. The nafs perpetuates
its disbelief and animosity against its Mawlâ [Owner, Allâhu ta’âlâ].
It is declared in a hadîth-i-qudsî: “Know your nafs as your enemy!
For it is inimical towards Me.” This (former) kind of ma’rifat has
been termed îmân-i-mejâzî (symbolic belief). Because man himself
has ceased to exist in the latter kind of ma’rifat, the nafs has become
a Believer. This kind of ma’rifat [îmân] is inextinguishable. It is
therefore termed îmân-i-haqîqî (real îmân). The religious practices
also are real. The following invocation is offered in a hadîth-i-sherîf:
“Yâ Rabbî (O my Allah)! I ask of Thee an îmân (belief) which will
not end in kufr (unbelief, denial).” It is this kind of îmân which is
implied in the hundred and thirty-sixth (136) âyat of Nisâ sûra: “O
ye who believe! Believe in Allâhu ta’âlâ and His Messenger! ...” (4-
136). Imâm Ahmad ibn Hanbal, with all his ultimate grade in
knowledge and ijtihâd, consulted to Bishr-i-Hafî to join his disciples
for the acquisition of that (latter kind of) ma’rifat. When he was
asked why, he said, “His ’ârif (knowledge) of Allâhu ta’âlâ is better
than mine.” Abû Hanîfa Nu’mân Qûfî ‘rahmatullâhi ’aleyh’ desisted
from ijtihâd and spent the final two years of his life in seclusion.
Afterwards a dream was reported to contain his following
[1] Closeness to Allâhu ta’âlâ.
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