lss3) (Of the twelve qualities encompassed by the sharia (sharia, the sacred law) and the attributes of iman (iman, faith)), the third is zakāt. This is purification. (Küt, II, 140)
The ḥaqīqa (ḥaqīqa, inner reality) of zakāt is to fulfill the shukr (shukr, gratitude) for a blessing by giving from its own kind. Health is a great blessing. Every limb (organ) has its own zakāt. This means dedicating all one's limbs to service and engaging them in worship, not inclining toward any play or amusement until one has paid the zakāt due on the blessing. (Hujwīrī, 376)
Zakāt (written with zāy) is the purification of certain types of wealth. Zakūt (written with zāl) is the purification of certain animals (by slaughtering). The most important common point between the two is that the person who performs either attains an increase and growth. As stated in the verse: "Qad aflaha man zakkāhā" (al-Shams 91:9). That is, the thing that increases is also blessed and purified so that it becomes a strength for the servant by Allah's will (although the author appears to interpret this verse as referring to zakāt, there are also those who interpret it as the purification of the nafs (nafs, the lower self)). (Futūḥāt, IV, 436)
Ṭahāra (purification) is cleansing the qalb (qalb, the heart) from mā siwā (mā siwā, everything other than Allah). Wuḍūʾ (ritual ablution) is cleansing the qalb from bad akhlāq (akhlāq, character) and base desires. In ṣalāh (prayer), it is the qalb's upright orientation and its turning toward the qibla of tawhid (tawhid, the oneness of God). Zakāt is to detach the qalb from gains acquired through income, to extract it. (Rawḍa, 196)
zawāʾid) Zawāʾid are increases in iman (iman, faith) in the unseen and in yaqīn (certainty). When iman and yaqīn increase, so too do the truthfulness and ikhlas (ikhlas, sincerity) in spiritual states (ḥāl), stations (maqām), will, and transactions. (Lumaʿ, 415)
Zawāʾid are increases in the lights of the qalb. (Hujwīrī, 466)
Zawāʾid are increases in iman in the unseen and in yaqīn. (Istilāh, 536)
In Sufi terminology, zawāʾid are increases in iman in the unseen and in yaqīn. (Futūḥāt, II, 509)
zawāhir (zawāhir al-anbiyāʾ; zawāhir al-ʿulūm; zawāhir al-wuṣla)
Zawāhir al-anbiyāʾ (the radiances of the prophets), zawāhir al-ʿulūm (the radiances of knowledge), zawāhir al-wuṣla (the radiances of union) are sciences pertaining to the tariqa (tariqa, a Sufi path/order). For this knowledge is the most noble, the most luminous of sciences, and the means to union with the Real (God). (Kāshānī, 56; Jāmiʿ, 85)
dhawq-shurb-rayy — (dhāʾiq-shārib-rayyān)
Dhawq (taste) is the beginning of shurb (drinking).
Shurb is when the pure ruh (ruh, the spirit) and the hearts (qalb) receive what comes to them from karāma (karāma, a saintly wonder) and benefit from them. This state, in which the servant draws near to his Lord and is nourished and benefited by the lights of witnessing that enter his qalb, is likened to shurb, which is the drinking of water by a thirsty person. (Lumaʿ, 449)
Dhawq and shurb are expressions frequently used among the people of Sufism (taṣawwuf). By these two terms, they describe the ecstasy they experience from the fruits of divine manifestation, the results of unveilings, and the spiritual states brought to them by waridat (waridat, spiritual influxes).
The first of these states is dhawq, then shurb, and then rayy (satiation). The purity of their dealings is the taste (dhawq) of meanings (experiencing spiritual life), fulfilling the requirements of their station is shurb (being nourished by these meanings), and the continuity of their union necessitates rayy. In this ḥāl (ḥāl, spiritual state), the one in the state of dhawq is a mutasākir (one striving to experience the state of intoxication, half-intoxicated), the one in the state of shurb is a sakrān (experiencing the state of intoxication, intoxicated), and the one in the state of rayy is sāḥī (experiencing the state of sobriety, awake).
For the one whose hubb (love) is strong, shurb is constant. When this attribute becomes constant in a person, the state of shurb never leaves the state of sakr (intoxication). For such a person, having become annihilated (fanāʾ) from all pleasure, is with the Real (God) in a state of sahw (sobriety). The incoming spiritual influxes do not affect him, nor does his station change. For one whose secret (sirr) has been purified, the state of shurb does not lead to turbidity. One whose nourishment is sharāb (spiritual wine) cannot be patient without sharāb, nor can he bear to be separated from it. (Qushayrī, 42)
The Sufi community has named the sweetness in obedience, the delight in karāma, and the comfort in intimacy as shurb. No one can do anything without shurb (enjoyment in something). Just as the shurb of the body is from water, so too is the shurb of the qalb from the sweetness of comfort and obedience.
Dhawq is like shurb. However, shurb is used only for relaxation. Dhawq, on the other hand, is good for both relaxation and hardship. As when someone says, "I tasted opposition, I tasted affliction, I tasted comfort..." All these are valid. (Hujwīrī, 475)
Allah the Exalted has said: "Indeed, this is a reminder." (al-Anbiyāʾ 21:24, 50; Ṣād 38:49) Dhawq is more lasting than wajd (ecstasy), and clearer than barq (the first flash that calls the servant to the path of Sufism). It has three degrees: The first degree is the dhawq of affirming the taste of readiness (for the Sufi path). This dhawq can be comprehended by neither conjecture nor conclusion, nor can any wish prevent it. dhawq-shurb-rayy
The second degree of dhawq is the taste of seeking intimacy (uns). Nothing can prevent the possessor of this dhawq from it, no obstacle can distance him, and no separation can cloud him.
The third degree of dhawq is the taste of the cessation of the pleasure of ittisāl (ittisāl, union), the taste of the aspiration of the pleasure of jamʿ (union), and the taste of the love of the pleasure of mushāhada (witnessing). (Manāzil, 35)
Everything pleasing or displeasing that you encounter is either present now, has occurred in the past, will occur in the future, or is expected to occur... If something present comes to mind, it is called wajd, dhawq, or idrāk (perception). It is called wajd because it is a state you have found in yourself... (Iḥyāʾ, IV, 174)
Karāmāt al-awliyāʾ (karāma, saintly wonders of the walī / awliyāʾ, friends of God) are certainly the beginning of prophethood (no matter how many karāma a walī manifests, this is only the beginning of prophethood; it is impossible for a walī to surpass this point). When the Messenger of God (peace be upon him) went up Mount Ḥirāʾ to be alone with his Lord and worship, his first state was like this. The Arabs said, "Muhammad has become enamored of his Lord." This state is realized by the dhawq (tasting) of those who enter that path. Whoever has not tasted this dhawq can know this state by gathering with them and listening to them. If one keeps company with them often, one can understand them with certainty through the signs of their state. Whoever sits with them acquires this iman. Whoever joins their assembly is not corrupted. Whoever does not benefit from their company should know, by the testimony of the proofs, that this is truly possible. (Munqidh, 142)
Dhawq is like seeing with the eye and touching with the hand. This dhawq can only be attained by the way of the Sufis. (Munqidh, 150)
Dhawq is iman, shurb is knowledge, and rayy is ḥāl (ḥāl, spiritual state). Dhawq belongs to the people of bawādiḥ (those whose hearts are suddenly visited by spiritual states), shurb to the people of tawālī, lawāʾiḥ, and lawāmiʿ (those in whom spiritual states are somewhat more lasting), and rayy to the people of ahwāl (spiritual states). For