itidād (preparation), infirād (being alone, solitude), inqiyād (submission), murād, shuhūd, ḥuḍūr, riyāḍa, ḥiyāṭa (protection, guardianship), iftiqād (feeling the absence of someone), istilām, tadabbur, taḥayyur, tafakkur, tabassur, taṣabbur, taʿabbur (looking with reflection), rafḍ (rejection), nafḍ (shaking off), tayyaqquẓ, riʿāya, hudā (guidance) and bidāya (beginning). These are the stations (maqām) of the people of purity (ṣafā) and the purified ones (ṣafavīs). (Tawāsin, 195)
The inner reality (ḥaqīqa) is ḥaqīqa; the created is the created. Leave the created so that, from the perspective of reality, you may be Him and He may be you. I describe. The description is also a description. The one who describes, explains the reality of sharia-ḥaqīqa.
So, what is the state of the one who describes? God said to him: You will guide not to the indicated (madlūl) but to the indicator (dalīl), and I am the indicator of the indicator. (Tawāsin, 196)
This is the form, seekers, gates, and causes of this reality:
The outer bā did not reach the circle. The second, as soon as it reached, separated and returned. The third was lost in the desert of the reality of realities. (Tawāsin, 197)
The circle has no gate. The point at the center of the circle is the very essence of reality. The meaning of reality is a thing. Nothing, outward or inward, is hidden from that thing. Reality does not accept form. (Tawāsin, 198)
Sharia (sharia, the sacred law) encompasses twelve qualities that comprise the attributes of iman (faith): The first is the two shahādas (testimonies of faith), which is fiṭra (primordial nature); the second is the five daily prayers (ṣalawāt-i khams), which is religion; the third is zakāt (almsgiving), which is purification; the fourth is fasting, which is a shield; the fifth is pilgrimage (ḥajj), which is kamāl (perfection); the sixth is jihād (struggle), which is assistance (or victory); the seventh is commanding the good (amr bi-l-maʿrūf), which is proof (ḥujja); the eighth is forbidding the evil (nahy ʿan al-munkar), which is protection (wiqāya); the ninth is community (jamāʿa), which is intimacy (ulfat); the tenth is uprightness (istiqāma), which is infallibility (ʿiṣma); the eleventh is eating what is lawful (ḥalāl), which is scrupulousness (warāʿ); the twelfth is loving for Allah and hating for Allah, which is the firmest bond (wasīqa) of love and hate. (Kūt, II, 140)
Sharia is a command related to holding fast to servitude (ʿubūdiyya), while reality is witnessing lordship (rubūbiyya). No sharia is accepted unless confirmed by reality. No reality has been realized without being bound by sharia. In this ḥāl (spiritual state), sharia imposes obligations on people. Reality is news about God's acts in the cosmos.
Sharia is to worship Allah; reality is to witness Him. Sharia is to fulfill the command; reality is to witness His decree, destiny, what He conceals and reveals.
I heard Master Abū ʿAlī Daqqāq say: The phrase "You alone we worship..." in Sūrat al-Fātiḥa is for preserving sharia; "...and You alone we ask for help" is for affirming reality. Know that, by virtue of being obligatory by God's command, every sharia is also a reality. Likewise, every reality, because the maʿrifas (maʿrifa, experiential knowledge of God) about God are obligatory by His command, is a sharia. (Qushayrī, 46)
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Sharia is a domain where abrogation and alteration of rulings are possible, like the rulings of commands. Sharia is the act of the servant. Reality is God's protection and His safeguarding of the servant. It is impossible to establish sharia without reality, or reality without preserving sharia. For example, every person lives by the spirit (rūḥ). When the spirit leaves the person, he becomes a corpse. The spirit remains like a wind. The value of both is realized by their union. (Hujwīrī, 465)
Sufis mean by reality that the servant resides in a place where he can reach God, and that his secret ends at the station of transcendence (tanzīh). (Hujwīrī, 466)
Any reality not accepted by sharia is heresy (zandaqa). (Fath, 286)
Sharia is the outward path that the Messenger of God (peace be upon him) brought as God's command. Nearness to God (qurb) is the paths taken towards Him. (Futūḥāt, II, 551)
Reality is the existence of something upon which, even if unknown, there is disagreement, examples, and correspondences. Otherwise, if it is known, sharia and reality are the same; sharia is also God. Every right has a reality. The right of sharia is its existence in the world of witnessing (shuhūd, testimony), and the reality is that it is as it is inwardly, without increase, as it is outwardly. So much so that when the veil is lifted, the situation does not appear confusing to the observer. (Futūḥāt, II, 552-553)
Reality is to derive attributes from oneself and to accept that He is the sole agent with you, from you, and in you. There is no creature that moves except that He holds it by its forelock. (Iṣṭilāḥ, 533)
Sharʿ (sharia, path)
There are two kinds of paths
the path of messengers, the path of sages
all are valid for those who understand them
Shirʿa, in relation to a river, is like sharia. Minhāj is the trodden path. The goal is the reality of religion. That is only to worship Allah and not to commit shirk (shirk, associating partners with God) with Him. This is the reality of the religion of Islam. Islam is the servant's submission not to another, but to Allah, the Lord of the worlds. Whoever submits to another is a mushrik (one who commits shirk). (al-Furqān 25:67)
Reality is to see Allah as the sovereign over His creation. He guides, leads astray, honors, humiliates, grants success, appoints as walī, and removes. Good, evil, benefit, harm, iman (faith), kufr (disbelief), affirmation, success, loss, increase, decrease, obedience, disobedience, ignorance, and knowledge—all are by His decree and destiny, His judgment and will. What He wills happens; what He does not will does not happen. Nothing in the world can escape His will for even a moment. Without His mercy and tawfīq (divine enablement), there is no escape from disobedience; without His will, help, and love, there is no strength to obey Him. Thus, we understand that these attributes, which include decree and destiny, are reality. (Jāmiʿ, 58)
Sharia is that which imposes obligation. Reality is that which produces definition (leads to maʿrifa, experiential knowledge of God). 966 sharia-ḥaqīqa
Sharia is confirmed by reality. Reality is bound by sharia. In every respect, every sharia is a reality; every reality is a sharia. According to some, there is a difference between them. Sharia comes through messengers; reality is obtained without intermediaries. Sometimes, sharia is indicated by obligatory acts and prohibitions, and reality by the discovery of secrets. Sharia is the existence of actions; reality is the witnessing of spiritual states (ḥāl).
Sharia is to fulfill the conditions of separation (farq); reality is to establish the rights of union (jamʿ). Sharia is to fulfill the conditions of knowledge; reality is to seek the predominance of judgment. Sharia is God's address to His servants, His speech to them, delivering commands and prohibitions so that proof is established against them; reality is His special management, will, and volition for those He selects among His creation and those He distances from His gate.
It is said: Sharia is God's commands and prohibitions; reality is His management in the things that lead to Him. Sharia is His address and speech; reality is His management and judgments. Sharia is command and prohibition; reality is His decree, what He conceals and reveals. Sharia is to serve Him; reality is to witness Him. Sharia is His invitation; reality is His love and affection. Sharia is the Book and the Sunnah; reality is to witness His might and grace. (Jāmiʿ, 59)
Sharia is a command related to holding fast to servitude (ʿubūdiyya). Sharʿ, in language, means bayān (clear exposition) and to make manifest. It is said: sharʿa-llāhu kadhā (Allah legislated thus), meaning Allah made it a path to be followed. Sharia, sharʿ, dīn (religion), milla (community), and nāmūs all have the same meaning. Tariqa (tariqa, a Sufi path/order) is a special path for those who journey for Allah by traversing various stations and ascending to spiritual stations (maqām).
Reality is used for something when it is established. The final tā is for transferring from adjective to noun. According to linguists, the reality of something is that which makes it what it is. In customary usage, it is used for something as it is, by virtue of its realization. In the dictionary, ḥaqq is something undeniable and established. In the terminology of the people of meaning, reality is a judgment that conforms to reality. Because of their comprehensiveness, words, beliefs, religions, and madhhabs are also called realities. Its opposite is bāṭil (falsehood). The meaning of the reality of a thing is that it fully conforms to reality. (Jāmiʿ, 258)
Reality is to witness the secrets of lordship (rubūbiyya). There is a path to this: the strict observances (ʿazāʾim) of sharia. Whoever traverses this path reaches reality. Reality is the end of the strict observances of sharia. The end of a thing cannot be contrary to itself. Reality is not contrary to the strict observances of sharia. (Nabhānī, I, 154)
Action is the movement of the body, heart (qalb), and mind. If action conforms to sharia, it is called obedience (ṭāʿa); if it opposes, it is called disobedience (maʿṣiya). Therefore, there is consensus that the outward aspects of sharia, the inward aspects of tariqa, and the secrets of reality are all necessary for rectification. (Riḥla, 132)