Adab

Maarfat
Arif recognizes that God is
the ultimate and effective
cause of every action and
effect. On this recognition is
based his riza, tashakkur,
tawakkul, hilm, sabr and
action.
The ma'rifat of God hath
degrees:
i. Every effect that the Arif
gaineth, he knoweth to be
from the Absolute Agent
(God).
ii. Every effect that
appeareth from the
Absolute Agent, the Arif
knoweth to be result of a
certain quality of His.
iii. In the glory of every
quality, the Arif recogniseth
God's purpose.
iv. The quality of the 'ilm of
God, the Arif recogniseth in
his own ma'rifat; and
expelleth himself from the
circle of 'ilm, of ma'rifat,
and of existence.
Ilm of ma'rifat is not
ma'rifat ; because ma'rifat is
a matter of rapture the
explanation whereof is
defective, but its preface is
'ilm.
Maraa'rifat of God is
dependent upon and bound
up with the ma'rifat of the
nafs.
Ma'rifat of God signifieth :
The recognising of the
nature and the qualties of
God in the form of detailed
circumstances, of accidents,
of calamities, after that it
shall (in the way of
abridgment) have become
known that He is the True
Existence and the Absolute
Agent.

Tawakkul
Tawakkul signifieth :
Trusting one's affairs to the
Absolute Agent (God) ;
confiding in the suretyship
of the surety of daily
victuals.
The matter (of trusting and
of confiding) is that one's
who first shall understand
His mercy.
Tawakkul is the result of the
truth of faith, by good
deliberation and by fate.
This is faith in the rank of
yakin (certainty), the
possessor whereof knoweth
that all affairs are
predestined and distributed
by fate (takdir), perfect of
will, just of distribution,
wherein, as to increase or
decrease, is no change.
Its sign is that, to the grasp
of fate (takdir), he
entrusteth the rein of
deliberation ; and from his
own power is up-plucked.
Every stage hath a
beginning and a prosperity
suitable to its face ; and an
end and a calamity suitable
to the back of the head
except the stage of
tawakkul, which is all
beginning or prosperity, and
which never terminateth in
end and calamity.
The true mutawakkil
(truster) is that one, in
whose sight is no existence
save the existence of the
Causer-of-causcs. His
tawakkul becometh not
changed by the existence,
or by the non-existence, of
causes.
This is the tawakkul of that
one who shall have reached
the stage of tauhid (the
unity of God). Till he
reacheth this stage the
mutawakkil, in amending
his own makain, is in need
of abandoning causes ;
because, in his tawakkul.
the belief of the existence
of causes is blameable.

Riza
Riza signifieth the lifting up
(and removing) of the
abhorrence of kaza and
kadr (fate and destiny) ; and
the sweetening of the
bitterness of their orders.
For despite the yakin
(certainty) of the past
division (by fate) and the
confidence in the
Distributor, it followeth not
that abhorrence should not
exist, nor that the bitterness
of orders should appear
sweet.
Necessary for the makam of
riza is the haal of love,
because when all deeds fall
into the place of riza, where
the Beloved is Agent, all
deeds of the Beloved are
beloved. Neither in this, nor
in the next world, separate
from the slave, riza and
muhabbat (love); contrary
to fear and hope, which in
the next world separate
from the slave.
The makam of riza is the
end of the makam of holy
travellers. To be joined to
its exalted dignity and to its
inaccessible pinnacle is not
the power of every
hastener.
In this makam (Riza), to
whomsoever they gave a
footing, him, in haste, they
conveyed to Paradise, For,
in riza and in yakin, they
have established ruh (the
soul) and joy; the requisites
of men of Paradise. At this,
the naming of the guardian
of Paradise with (the name
of) Rizvan hinteth.
From yakin (certainty) is
born riza. The source of riza
is yakin and the spreading
of the breast is its necessary
; the source of abhorrence
is doubt, and the narrowing
of the breast is its
necessary.
Muhabbat

Muhabbat is the heart's

inclination to considering
attentively beauty.
On muhabbat, is the
foundation of all lofty hals.
Muhabbat is verily a link of
the links of concord that
bindeth the lover to the
beloved; is an attraction of
the attractions of the
beloved, that draweth to
himself the lover, and (to
the degree that him to
himself it draweth) effaceth
something of his existence,
so that, first, from him it
seizeth all his qualities ; and
then snatcheth, into the
grasp of His zat. Junaid saith
: Love signifieth the
entering into the qualities
of the beloved in exchange
for the qualities of the
lover.
The Lover should not incline
to any beauty that they may
present to him ; nor turn his
glance from the beauty of
the Beloved.
Means of union with the
Beloved, he (the Lover)
should hold dear ; and be
submissive. For that love
and devotion are the
essence of the love and the
devotion of the Beloved.
If of the number of
hinderers of union with the
Beloved, should be his
(lover's) son, of him he
should be full of caution.
Filled and inflamed with
love, the Lover should be at
the mention of the Beloved
; and of it never be wearied.
The mention of the Beloved,
the Lover should hold dear
to such a degree that, if, in
the midst thereof, he hear
his own reproach,
therefrom he should gain
delight.
In respect of orders and of
prohibitions, the Lover
should preserve devotion to
the and never oppose the
orders of the Beloved ;
In whatever the Lover
chooseth, his glance, in
desire of the Beloved's
consent, should be,not in
desire of another purpose.
Shauk

Shauk signifieth : The

assault of the claim of
delight on account of the
Beloved in the lover's heart.
Its existence is the requsite
of love's truth. Abu 'Usman
Hairi saith : Shauk is the
fruit of muhabbat (love) ;
who loveth God, with Him
desireth union.
According to love's division,
shauk is of two kinds:
1. The shauk of lovers of
qualities the understanding
through the Beloved's
grace, mercy and kindness.
2. The shauk of the lovers of
zat through union with, and
propinquity to, the Beloved.
This shauk from exceeding
honour is like red sulphur
rare of existence. Because
generally people are
seekers of God's mercy, not
of God Himself.
The seekers of (God's)
mercy are many; few, the
seekers of God.
"To the seekers of God,
paradise is the sight of Him
even if by Fate they be in
hell, separation from Him,
hell, even if they be in
paradise".

Zikr

The statutes of all darvishes

require them to repeat
daily:
La ilaha illa-l-lah
Ya Allah
O Allah
Ya Hu
O He
Ya Hakk
O Just One
Ya Hayy
O Living One
Ya Kayyum
O Existing One
Ya Kahhar
O Avenging One

Isma al Husna

Koran