Maʿrifa of the Real (maʿrifat-i Ḥaqq) is to know His oneness (tawḥīd) as manifested to His creatures through His names and attributes. Maʿrifa of ḥaqīqa (maʿrifat-i ḥaqīqa), on the other hand, is to believe that it is impossible to truly know Him due to the impossibility of comprehending His attributes of samadiyya (absolute self-sufficiency) and rubūbiyya (lordship). For Allah says: "No knowledge can encompass Him" (cf. Qur'an, al-Baqara 2:255). Those among the people of ḥaqīqa who are perfected say nothing beyond confessing their incapacity. Those below them, however, speak on this matter. Thus, one of the Sufis said: "None knows the Real except the Real Himself." The saying of Abu Bakr supports this: "Praise be to Allah who has not opened to people any path to maʿrifa of Himself except the realization of their incapacity to attain maʿrifa of Him" (Jāmiʿ, 238).
The reality of maʿrifa (maʿrifat), is the unveiling (inkishāf) that necessitates the removal of the veil from what is hidden and concealed. This is realized through presence in every thought and state. It is the station (maqām) of preparedness (istiʿdād) and receptivity (qabūl).
Testimony: The maʿrifa of the individual is to be the individual among individuals, to remain a stranger among the unique ones (to be unique among all that is unique). (Qawānīn, 36)
According to the specialists in this matter, maʿrifa is a light (nūr) that Allah casts into the heart (qalb). Pure maʿrifa illuminates the heart with its light. This is attained by knowing His oneness (tawḥīd). Our master ʿAbd al-Salām al-Mashīsh, regarding the Shādhiliyya function, said: "He immersed me in the ocean of oneness (waḥda) through witnessing (mushāhada)." Here, by waḥda he did not mean waḥdat al-wujūd (unity of being), but waḥdat al-shuhūd (unity of witnessing). (Nafahāt, 25)
Maʿrifa of Allah (maʿrifatullāh) is to restrain the nafs (lower self) from its desires and from the material world. (Nafahāt, 108)
maʿrifat-i ʿayne'l-yaqīn - maʿrifat-i ḥaqqa'l-yaqīn (Oyāsl1 3 23 a — Upüzli Op ĀĪ yan)
Maʿrifat-i ʿayne'l-yaqīn is the maʿrifa that arises through contemplating the verses (āyāt) that demonstrate Allah's existence and oneness in the external world (dunyā) and in discernible aspects. (Jāmiʿ, 156)
Maʿrifat-i ḥaqqa'l-yaqīn is known as maʿrifat of the nafs (self). The maʿrifa of the nafs occurs through the emergence of lights (nūr) that dispel doubts; this emergence is realized through the purification (tazkiya) of the nafs and the refinement of the spirit (rūḥ) by means of spiritual struggle (mujāhada). (Jāmiʿ, 156)
(See also ʿilmu'l-yaqīn-ʿayne'l-yaqīn-ḥaqqa'l-yaqīn)
maʿṣiyya/meʿāṣī (Tawba, divine ta'yīd [support]); meʿāṣī are bodily acts. When remorse enters the heart (qalb), there remains no instrument in the body to remove the heart's remorse. (Hujwīrī, 354)
Meʿāṣī (sins): A person must scrutinize his seven organs in detail every morning. Then he must examine his whole body. At that time, has he been tainted by sins (māsiq-mamsūk-i bih/mamsūk-i li'ajlih)? If so, he should abandon them. Was he involved in sin yesterday? In that case, he should remove it by abandoning it in that state (ḥāl) or by feeling remorse. (Iḥyāʾ, 167)
Takālīf (divine commands and prohibitions) are burdensome and difficult for people. This includes strict adherence to commands, avoidance of prohibitions, showing sabr (patient endurance) in the face of divine rulings, and expressing shukr (gratitude) when blessings are present. These are four: obedience.