Nafy and Ithbát, and the difference between them.
The Shaykhs of this Path give the names of nafy (negation) and ithbát (affirmation) to the effacement of the attributes of humanity by the affirmation of Divine aid (ta´yíd). By negation they signify the negation of the attributes of humanity, and by affirmation they mean the affirmation of the power of the Truth, because effacement (maḥw) is total loss, and total negation is applicable only to the attributes; for negation of the essence is impossible while the Universal (kulliyyat) subsists. It is necessary, therefore, that blameworthy attributes should be negated by the affirmation of praiseworthy qualities, i.e. the pretension to love of God is negated by affirmation of the reality, for pretension is one of the vanities of the lower soul. But the Ṣúfís, when their attributes are overpowered by the might of the Truth, habitually say that the attributes of humanity are negated by affirming the subsistence of God. This matter has already been discussed in the chapter on poverty and purity and in that on annihilation and subsistence. They say also that the words in question signify the negation of Man’s choice by the affirmation of God’s choice. Hence that blessed one said: “God’s choice for His servant with His knowledge of His servant is better than His servant’s choice for himself with his ignorance of his Lord,” because love, as all agree, is the negation of the lover’s choice by affirmation of the Beloved’s choice. I have read in the Anecdotes that a dervish was drowning in the sea, when some one cried: “Brother, do you wish to be saved?” He said: “No.” “Then do you wish to be drowned?” “No.” “It is a wonder that you will not choose either to die or to be saved.” “What have I to do with safety,” said the dervish, “that I should choose it? My choice is that God should choose for me.” The Shaykhs have said that negation of one’s own choice is the least grade in love. Now, God’s choice has no beginning in time and cannot possibly be negated, but Man’s choice is accidental (`araḍí) and admits of negation, and must be trodden under foot, that the eternal choice of God may subsist for ever.[[179]] There has been much debate on this matter, but my sole aim is that you should know the signification of the terms used by the Ṣúfís. I have mentioned some of these, e.g., jam` and tafriqa, and faná and baqá, and ghaybat and ḥuḍúr, and sukr and ṣaḥw, in the chapter treating of the doctrines of the Ṣúfís, and you must look there for the explanation of them.
Musámarat and Muḥádathat, and the difference between them.
These terms denote two states of the perfect Ṣúfí. Muḥádathat (conversation) is really spiritual talk conjoined with silence of the tongue, and musámarat (nocturnal discourse) is really continuance of unrestraint (inbisáṭ) combined with concealment of the most secret thoughts (kitmán-i sirr). The outward meaning of musámarat is a spiritual state (waqtí) existing between God and Man at night, and muḥádathat is a similar state, existing by day, in which there is exoteric and esoteric conversation. Hence secret prayers (munáját) by night are called musámarat, while invocations made by day are called muḥádathat. The daily state is based on revelation (kashf), and the nightly state on occupation (satr). In love musámarat is more perfect than muḥádathat, and is connected with the state of the Apostle, when God sent Gabriel to him with Buráq and conveyed him by night from Mecca to a space of two bow-lengths from His presence. The Apostle conversed secretly with God, and when he reached the goal his tongue became dumb before the revelation of God’s majesty, and his heart was amazed at His infinite greatness, and he said: “I cannot tell Thy praise.” Muḥádathat is connected with the state of Moses, who, seeking communion with God, after forty days came to Mount Sinai and heard the speech of God and asked for vision of Him, and failed of his desire. There is a plain difference between one who was conducted (Kor. xvii, 1) and one who came (Kor. vii, 139). Night is the time when lovers are alone with each other, and day is the time when servants wait upon their masters. When a servant transgresses he is reprimanded, but a lover has no law by the transgression of which he should incur blame, for lovers cannot do anything displeasing to each other.
`Ilm al-Yaqín and `Ayn al-Yaqín and Ḥaqq al-Yaqín, and the difference between them.
According to the principles of theology, all these expressions denote knowledge (`ilm). Knowledge without certain faith (yaqín) in the reality of the object known is not knowledge, but when knowledge is gained that which is hidden is as that which is actually seen. The believers who shall see God on the Day of Judgment shall see Him then in the same wise as they know Him now: if they shall see Him otherwise, either their vision will be imperfect then or their knowledge is faulty now. Both these alternatives are in contradiction with unification (tawḥíd), which requires that men’s knowledge of God should be sound to-day and their vision of God should be sound to-morrow. Therefore certain knowledge (`ilm-i yaqín) is like certain sight (`ayn-i yaqín), and certain truth (ḥaqq-i yaqín) is like certain knowledge. Some have said that `ayn al-yaqín is the complete absorption (istighráq) of knowledge in vision, but this is impossible, because vision is an instrument for the attainment of knowledge, like hearing, etc.: since knowledge cannot be absorbed in hearing, its absorption in vision is equally impossible. By `ilm al-yaqín the Ṣúfís mean knowledge of (religious) practice in this world according to the Divine commandments; by `ayn al-yaqín they mean knowledge of the state of dying (naz`) and the time of departure from this world; and by ḥaqq al-yaqín they mean intuitive knowledge of the vision (of God) that will be revealed in Paradise, and of its nature. Therefore `ilm al-yaqín is the rank of theologians (`ulamá) on account of their correct observance of the Divine commands, and `ayn al-yaqín is the station of gnostics (`árifán) on account of their readiness for death, and ḥaqq al-yaqín is the annihilation-point of lovers (dústán) on account of their rejection of all created things. Hence `ilm al-yaqín is obtained by self-mortification (mujáhadat), and `ayn al-yaqín by intimate familiarity (mu´ánasat), and ḥaqq al-yaqín by contemplation (musháhadat). The first is vulgar, the second is elect, and the third is super-elect (kháṣṣ al-kháṣṣ).
`Ilm and Ma`rifat, and the difference between them.
Theologians have made no distinction between `ilm and ma`rifat, except when they say that God may be called `álim (knowing), but not `árif (gnostic), inasmuch as the latter epithet lacks Divine blessing. But the Ṣúfí Shaykhs give the name of ma`rifat (gnosis) to every knowledge that is allied with (religious) practice and feeling (ḥál), and the knower of which expresses his feeling; and the knower thereof they call `árif. On the other hand, they give the name of `ilm to every knowledge that is stripped of spiritual meaning and devoid of religious practice, and one who has such knowledge they call `álim. One, then, who knows the meaning and reality of a thing they call `árif (gnostic), and one who knows merely the verbal expression and keeps it in his memory without keeping the spiritual reality they call `álim. For this reason, when the Ṣúfís wish to disparage a rival they call him dánishmand (possessing knowledge). To the vulgar this seems objectionable, but the Ṣúfís do not intend to blame the man for having acquired knowledge, they blame him for neglecting the practice of religion, because the `álim depends on himself, but the `árif depends on his Lord. This question has been discussed at length in the chapter entitled “The Removal of the Veil of Gnosis”, and I need not say any more now.
Sharí`at and Ḥaqíqat, and the difference between them.
These terms are used by the Ṣúfís to denote soundness of the outward state and maintenance of the inward state. Two parties err in this matter: firstly, the formal theologians, who assert that there is no distinction between sharí`at (law) and ḥaqíqat (truth), since the Law is the Truth and the Truth is the Law; secondly, some heretics, who hold that it is possible for one of these things to subsist without the other, and declare that when the Truth is revealed the Law is abolished. This is the doctrine of the Carmathians (Qarámiṭa) and the Shí`ites and their satanically inspired followers (muwaswisán). The proof that the Law is virtually separate from the Truth lies in the fact that in faith belief is separate from profession; and the proof that the Law and the Truth are not fundamentally separate, but are one, lies in the fact that belief without profession is not faith, and conversely profession without belief is not faith; and there is a manifest difference between profession and belief. Ḥaqíqat, then, signifies a reality which does not admit of abrogation and remains in equal force from the time of Adam to the end of the world, like knowledge of God and like religious practice, which is made perfect by sincere intention; and sharí`at signifies a reality which admits of abrogation and alteration, like ordinances and commandments. Therefore sharí`at is Man’s act, while ḥaqíqat is God’s keeping and preservation and protection, whence it follows that sharí`at cannot possibly be maintained without the existence of ḥaqíqat, and ḥaqíqat cannot be maintained without observance of sharí`at. Their mutual relation may be compared to that of body and spirit: when the spirit departs from the body the living body becomes a corpse and the spirit vanishes like wind, for their value depends on their conjunction with one another. Similarly, the Law without the Truth is ostentation, and the Truth without the Law is hypocrisy. God hath said: “Whosoever mortify themselves for Our sake, We will assuredly guide them in Our ways” (Kor. xxix, 69): mortification is Law, guidance is Truth; the former consists in a man’s observance of the external ordinances, while the latter consists in God’s maintenance of a man’s spiritual feelings. Hence the Law is one of the acts acquired by Man, but the Truth is one of the gifts bestowed by God.