The realization of the operations of qudra (divine power). The sign of maʿrifa (gnosis, experiential knowledge of God) is maḥabba (love). For whoever knows Him, necessarily loves Him. (Lumaʿ, 57)
Maʿrifa is of three kinds: maʿrifat al-iqrār (gnosis of affirmation), maʿrifat al-ḥaqīqa (gnosis of inner reality), and maʿrifat al-mushāhada (gnosis of witnessing). In maʿrifat al-mushāhada, understanding, knowledge, expression, and kalām (speech) are of varying degrees. The indications regarding maʿrifa and their particularities are very numerous. For one who seeks proof and desires guidance, this small amount of information suffices. Success is from Allah. (Lumaʿ, 64)
Junayd said: Maʿrifa is of two kinds: maʿrifat al-taʿarruf (gnosis arising through recognition), and maʿrifat al-tārīf (gnosis arising through being made known). The meaning of taʿarruf is that Allah introduces Himself directly to His servants, and through this, they come to know things. This type of maʿrifa is as in the words of Abraham: "I do not love those that set" (al-Anʿām 6:76).
The meaning of tārīf is that Allah shows His power to His servants in the horizons (in the external world) and in themselves (in their own nafs), then Allah creates a grace within them, and through this, things indicate to them that they have a Creator. This is the maʿrifa of ordinary muʾmin (believers). The first is the maʿrifa of the elect. In reality, everyone knows Him by means of Him. As Muḥammad Vāsī said: "I have not seen anything without seeing Allah in it." Another said: "I have not seen anything without first seeing Allah before it." (Taʿarruf, 37)
Again, Junayd said: Maʿrifa is for your ignorance to exist where Allah's knowledge is present. When someone asked, "Could you clarify this further?" he replied: "The ʿārif (knower) is He, and the maʿrūf (known) is also He (the knower is He, the known is He)." Its meaning is: You do not know Allah because you are you; you know Him because He introduces Himself to you.
Sahl (al-Tustarī) said: The existence of knowledge is by means of maʿrifa, and the existence of intellect is by means of knowledge. Maʿrifa, however, exists by itself. Its meaning is: When Allah Most High introduces Himself to a servant, and the servant knows Him as He has been introduced, then Allah creates knowledge in that servant. In this way, the servant comprehends knowledge through this maʿrifa. The intellect in that servant also exists by means of the knowledge Allah has created in him. (Taʿarruf, 39)
(One of the shaykhs says:) Maʿrifa is of two kinds: maʿrifat al-Ḥaqq (knowing the Real...)