One who knows Allah's power and that He is sufficient in all matters becomes a possessor of tamkīn (spiritual composure). In situations of fear and need, such a person does not falter or become confused. One who knows that Allah has taken charge of their affairs submits to Allah's decrees.
Maʿrifa/maʿrifatullāh (gnosis/knowledge of God): One of the eminent Sufis has said: If the Real (al-Ḥaqq) discloses Himself to a servant, maʿrifa (gnosis) does not let him remain at the station where he perceives neither love (maḥabba), nor fear, nor hope, nor poverty, nor wealth. For these are beyond the ultimate aim, and the Real is beyond all ends. The meaning of this statement is: the ʿārif (gnostic) cannot perceive these states, for they are his own attributes, and these attributes are deprived and incapable of attaining what is worthy of Allah. (Taʿarruf, 101)
The emergence of the feeling of hayba (awe) regarding Allah Most High is among the signs of maʿrifatullāh. As one's maʿrifa increases, so does one's hayba. I have heard him (the shaykh) say: Just as knowledge (ʿilm) necessitates tranquility, so maʿrifa necessitates sakīna (serenity, calm) in the heart. As one's maʿrifa increases, so does one's sakīna. (Qushayrī, 153)
Maʿrifa (knowledge) is of two kinds: one is Allah's knowledge, the other is the knowledge of creation (khalq). The servant's knowledge vanishes in the face of Allah's knowledge, for Allah's knowledge is His attribute, subsisting by Him, and His attributes have no end. Our knowledge is our attribute, subsisting by us, and our attributes have limits. For Allah has said: "And you have not been given of knowledge except a little" (al-Isrāʾ 17:85).
Knowledge is among the praiseworthy attributes. Knowledge has been defined as encompassing and clarifying the known. The best definition of knowledge is: knowledge is an attribute by which a living being knows itself. As Allah has said: "Allah encompasses the disbelievers" (al-Baqara 2:19). He has also said: "Allah knows all things" (al-Baqara 2:282).
ʿIlmullāh (Allah's knowledge) is a single knowledge by which Allah knows both things that exist and things that do not exist. It is not possible for creation to share in this knowledge. This knowledge is indivisible and inseparable from Allah. The order in His acts is proof of His knowledge, for a precise and perfect act requires the doer to possess knowledge. Allah's knowledge contains secrets and encompasses outward things. (Hujwīrī, 16)
Human maʿrifa (the servant's knowledge) must be related to Allah and to knowing Him. Knowledge concerning outward and inward acts performed according to time and circumstance is also obligatory for the servant. This knowledge is divided into uṣūl (principles) and furūʿ (branches), each of which has an outward and an inward aspect. The outward of the uṣūl is the kalima of tawhid. Its inward is the realization of maʿrifa. The outward of the furūʿ is practice and training in deeds and transactions; its inward is the rectification of intention. Neither can stand without the other. The reality of outward without inward is hypocrisy; the reality of inward without outward is heresy. The outward of sharia without inward is mere desire; the inward without outward is caprice. (Hujwīrī, 17-18)
Maʿrifa is of two kinds: one is knowledge, the other is ḥāl (spiritual state). Maʿrifa is the foundation of all good in this world (dunyā) and the hereafter. For the most important thing for a human being at all times is maʿrifa of Allah Most High. For Allah has said: "And I did not create the jinn and mankind except to worship Me" (al-Dhāriyāt 51:56). Here, the meaning of "to worship Me" is "to possess maʿrifa (to know Allah)." Most people neglect this obligation. Only those special servants whom Allah has saved from the darkness of the world and given life to their hearts are not like this. Just as Allah said in a verse regarding ʿUmar: "(Is one who was dead and We gave him life and made for him a light by which to walk among the people...)" and regarding Abū Jahl: "...is he who is in darknesses from which he cannot emerge the same as one who is in the light?" (Hujwīrī, 318)
(The shaykhs and scholars of the Sufi path) have said: Maʿrifa is superior to knowledge. For the soundness of ḥāl depends on the soundness of knowledge, but the soundness of knowledge does not depend on the soundness of ḥāl. That is, one who is not truly knowledgeable cannot be a ʿārif, but one who is not a ʿārif can be knowledgeable. (Hujwīrī, 319)
Know that a person's knowledge and maʿrifa of Allah depend entirely on Allah's pre-eternal knowledge and hudā (guidance). A person's certainty in maʿrifa can increase or decrease, but the essence of maʿrifa itself never increases or decreases, for increase or decrease would imply deficiency. Blind taqlīd (imitation) is never sufficient to penetrate maʿrifa of Allah. One must know His attributes and perfection, and this is only possible through Allah's pre-eternal grace and ʿināya (divine solicitude). He is the One who has power over all hearts. (Hujwīrī, 325)
ʿAbdullāh Mubārak has said: Maʿrifa is not being astonished or bewildered by anything. For bewilderment arises from seeing something beyond the qudra (power) of the one who acts. Yet all these acts are created by Allah Most High. It is impossible for a ʿārif to be astonished by His acts. (Hujwīrī, 326-327)
Dhu’l-Nūn al-Miṣrī has said: The reality of maʿrifa is that, by reaching the subtle lights of creation, one becomes aware of secrets. That is, if Allah's pre-eternal ʿināya illuminates a person's heart and protects it from impurities, then in that servant's sight all creatures become as one, and not even a mustard seed's worth of difference remains between them; the observation of divine secrets overcomes both the outward and inward, and maʿrifa becomes part of daily life. If one does this for Allah, all one's vision becomes witnessing (mushāhada).
Shiblī has also said: Maʿrifa is the perpetual state of bewilderment. There are two kinds of bewilderment: bewilderment...