The purpose in our creation is our obtaining the
marifat pertaining to Allāhu taālā. There are two sorts of marifat. The first one is
obtained through scientific methods, e.g. observation and inference [reasoning,
thinking]. The second one occurs in the heart through kashf and shuhūd. This
kind of marifat comes from experts of Tasawwuf [Awliyā]. The first one is
science and is obtained mentally. The second one is a state (of heart) and
occurs involuntarily. The first one does not annihilate the Ārif (person who
has obtained this kind of marifat). The second kind will annihilate him. For
this kind of marifat means to lose ones existence in the marūf (the one
whose marifat, knowledge is obtained).
Qurb
(closeness) is not the movement known,
Qurb-i-Haqq is disenthralment from existence!
The first type is ilm-i-husūlī (acquired knowledge)
and means to know on a certain setting. The second one is idrāk-i-basīt
(simple, mere realization) and does not have setting. For what is present here
is Haqq. The sālik (the person himself) has become fānī [nonexistent]. In the
first type of marifat the nafs is in the state of negation. For the nafs still
exists with its evil attributes. Its obstinacy and desires have not ceased to
exist. It has not freed itself from its eccentricities and inordinate
appetites. The īmān, if there is any, is only in appearence. Deeds, worships
are only superficial. The nafs maintains its unbelief and retains its enmity
towards its Mawlā [Owner]. It is declared in a hadīth-i-qudsī, Know
thine nafs as an enemy! For it is an enemy of Mine. This type of īmān (the īmān held by the person who
has obtained the first kind of marifat) is called Īmān-i-mejāzī
(figurative belief). This type
of īmān may disappear (any time). In the second kind of marifat the nafs has
come round to (having) īmān because the sālik has ceased to exist. This sort of
marifat [īmān] will never disappear. This īmān is termed Īmān-i-
haqīqī
(real īmān). Now deeds are real,
too. It is stated in a hadīth-i-sherīf, Yā Rabbī! I request that Thoushouldst
grant me īmān that will not end in disbelief! The hundred and thirty-sixth āyat of Nisā sūra, which
purports, O you who have had īmān! Have īmān in Allah and His
Messenger!, points to
this kind of īmān. Imām-i-Ahmad ibni Hanbel[1] occupied a highest grade in knowledge and
ijtihād. However, he had recourse to Bishr-i-Hāfī and humbly expressed his wish
for this marifat. When people (around him) asked him why he had done so, he
said, He (Bish-i-Hāfī) is more ārif (has closer knowledge) of Allāhu taālā than I am. Abū Hanīfa Numān-i-Kūfī rahmatullāhi aleyh[2] gave up ijtihād and lived in seclusion in the
last two years of his lifetime. After his death, he is reported to have said in
(someones) dream, Had it not been for the last two years, Numān would have
perished. The purpose in his seclusion was to perfect this marifat, and to
attain perfect īmān, which is a result of this marifat. His grade in knowledge
and deeds was already very high. No deed could reach the grade of ijtihād. No
worship could equal the grade of teaching. Maturity of (ones) deeds depends on
the maturity of (ones) īmān. Luminousness of worships depends on the degree of
ikhlās (one has). And the maturity of īmān and the degree of ikhlās, in their
turn, depend on marifat. Since this marifat and real īmān depend on attaining
Fanā and the nafss death before one dies, the better fanā is the more perfect
īmān. For this reason, the īmān possessed by Siddīq-i-ekber exceeded the total
īmān held by this Ummat (Muslims). It is stated in a hadīth-i-sherīf, If Abū Bekrs īmān were to be weighed against
the īmān of thisUmmat, Abū Bekrs īmān would weigh heavier. For he was peerless in Fanā. It is stated in another hadīth-i-sherīf, If youwould like to see a dead person walking,
see Abū Kuhāfasson! Abū
Bekrs having been presented as an exemplification of Fanā is an evidence for
his perfection in Fanā. For all the As-hāb-i-kirām attained Fanā. How lucky for
the person who has attained this marifat! One should run towards this blessing
whereever it is. Shameful to say, what is to be aspired after is being turned
away from. What one has been commanded to smash is being meliorated. Where will
we find the face and the excuse to answer with on the Judgement Day?
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[1] Ahmad ibni Hanbel passed away in Baghdād in 241 [A.D. 855].
[2] Abū Hanīfa passed away in Baghdād in 150 [A.D. 767].