The one who turns (to God) is known by the name ʿārif (knower, gnostic). (Ishārāt, IV, 58)
For someone who is not an ʿārif, zuhd (asceticism) is merely a transaction. It is as if he has purchased the wares of the hereafter in exchange for the wares of the dunya (this world). But for the ʿārif, zuhd is to purify oneself from anything that keeps his secret (sirr) from God (al-Ḥaqq), and to see oneself as greater than anything other than God.
For one who is not an ʿārif, worship (ʿibāda) is merely a transaction. It is as if he has acted in the dunya and will receive his reward in the hereafter. For the ʿārif, worship is an ascetic discipline (riyāḍa) that turns his thoughts, the imaginative and delusive faculties of the nafs (the lower self), from deception toward the direction of God, drawing them to the path of God. This results in the secret (sirr, the heart) being sound in its inwardness. When God wishes to manifest, there is no longer any internal struggle. The secret becomes pure through ascending manifestations. After this, the state becomes a fixed malaka (habitual faculty). Whenever the secret wishes, without exerting gayret (effort), but rather with longing, it becomes acquainted with the light of God. Thus, one enters fully upon the sacred path. (Ishārāt, IV, 59)
The ʿārif seeks only the First Truth (al-Ḥaqq), and seeks nothing else. Nothing can affect his gnosis (ʿirfān). He worships only Him, for He alone is worthy of worship. For worship is not about seeking (Paradise) or fearing (Hell), but is a noble nisba (connection) belonging to Him. Even if there is desire for Paradise or fear of Hell, it is for Allah that one desires or fears. This is the true possessor of invitation. This is what is sought. (Ishārāt, IV, 68)
The ʿārif, aside from doubtful occupations, also has states in which there is not even the possibility of iḥtimāl (doubt) or misgiving. These are the times of longing for God with his secret (sirr, heart) when, before union (wuṣla), a veil in his nafs or in the movement of his secret is ihsān (spiritual excellence) to him. During union, he is either occupied solely with God, or there is spaciousness for both sides in terms of strength. When departing from this state, he is clothed in the garment of karāma (saintly wonder). Such a one is the most joyful creature of Allah. (Ishārāt, IV, 102)
The ʿārif does not pry or investigate. When he sees the reprehensible, anger or the departure of mercy does not cause him to lose his mind. He sees the secret of Allah in destiny. When he commands good, he does so gently. He does not possess the coarseness of one who reproaches him. When he excels in goodness, many who are not people of goodness envy him. (Ishārāt, IV, 104)
The ʿārif is courageous. How could he not be! He has been freed from the fear of death. He is generous. How could he not be! He has been freed from the love of falsehood. He forgives faults. How could he not be! His essence is greater than the essence of the one who commits faults. He forgets grudges. How could he not be! His tongue is occupied with God. (Ishārāt, IV, 106)
The ʿārif sometimes errs in the matter by which he turns to Him. Thus, he becomes heedless of everything. In this state, he is like one who is not legally responsible. How could it be otherwise! The obligation (taklīf) is for those who consider the state of what they comprehend, and if they do not, they err. (Ishārāt, IV, 109)
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Nasrābāzī said: The ascetic (zāhid) is a stranger in the dunya, but the ʿārif, who possesses gnosis (ʿirfān) of Allah Most High, is a stranger even in the hereafter.
Serī said: The ascetic's life is not beautified unless he is not occupied with his nafs (the lower self). But for the ʿārif, on the contrary, his life is not beautified when he is occupied with his nafs (having turned away from his Lord).
Yahyā Muʿādh said: The ascetic (by always emphasizing the manifestations of Allah's majesty, His punishment, and fear of Allah) makes you inhale vinegar and mustard through your nose, but the ʿārif (by always speaking of the manifestations of Allah's beauty, His blessings, and love for Allah) makes you smell musk and ambergris. (Qushayrī, 61)
When Abū Yazīd was asked who the ʿārif is, he replied: The ʿārif is one who, whether asleep or awake, sees none but Allah, agrees with none but Allah, and thinks of none but Allah. (Qushayrī, 157)
The ʿārifūn (plural of ʿārif), after ascending to the sky of ḥaqīqa (inner reality), have agreed that they see only the One Real (al-Wāḥid al-Ḥaqq) as existent. However, among them are those who possess this state as gnosis and knowledge,
and among them are those who experience this state as a matter of taste (dhawq). Of these, th—