An Aarif is not one who finds Allah Ta'ala closer to himself in relation to his
indication when he indicates towards spiritual mysteries. The true Aarif is
he who is annihilated in the existence of Allah Ta'ala and absorbed in His
Mushaahadah. Thus, he is oblivious of his indication (ishaarah).

Before expounding this topic, it is necessary to present a few facts. Firstly, the bandah who has attained the stage of Fanaa is like a dead body in the hands of a living person. The dead body has neither movement nor rest of its own. It is devoid of any attribute. It is moved about by the will of the living. Similar is the state of the nafs of one who has reached Fanaa. He is completely subservient to the Will of Allah since he does not discern any attribute in himself. He is even oblivious of his own existence. He dwells in only the perception that the One Being is the true enactor of all actions and attributes. The Hadith, “With Me he hears and With Me he sees”, adequately describes the state of the Saalik.

Secondly, when a man speaks about an object, three things are present in his mind. Comprehension of the object is related to these three things, viz. the speaker, the discussion, and the object of discussion. All three things are taken into account.

Thirdly is the extreme proximity which Allah Ta'ala has with His servant. It was earlier explained that Allah Ta'ala is closer to man than his ownself. When remembering something, the implication is that there is some distance between the thaakir (the one who remembers) and the mathkoor (the one who is remembered). In addition to distance, is also the presupposition of a difference between the thaakir and the mathkoor. If this was not the case, remembrance (thikr) would have been an impossibility, e.g. Zaid remembers something about himself. There surely must be some difference and distance between Zaid and the object of his remembrance, hence he remembers it.

Thus, when a man remembers Tauhid, it implies that his nafs has not yet been annihilated.

Fourthly, in the terminology of the Sufiyah, Ishaarah (Indication) means to remember (or discuss) the mysteries of Tauhid. At the time of giving a discourse on the mysteries of Tauhid which settle inspirationally in his heart, if the a rif finds Allah Ta'ala closer to himself than his ishaarah, then it is clear that he has not attained any rank in Fanaa. The a rif, when presenting the mysteries of Tauhid should not be like a lecturer who has three different entities in mind (i.e. the three things mentioned above) because the object of Thikr here is Allah Ta'ala Who is closer to the bandah than his own life. Thus, remembering (or speaking), in a way indicates difference and distance (between the Thaakir and Mathkoor). Therefore, if the a rif remembers Allah (or the mysteries of Tauhid) in the same way as other things are recalled, it confirms that he has not attained the stage of Fanaa.

The condition of the a rif should be one of absolute closeness to Allah Ta'ala. True annihilation (Fanaa) is only when there remains absolutely no duality in the a rif's mind. There should be no difference and distance in his mind regarding his discourse of Tauhid and Allah Ta'ala (The Object of his discourse). Even if he experiences Allah Ta'ala closer to him than his ishaarah, he still has not attained complete Fanaa since he does perceive different entities in his state of proximity to Allah Ta'ala.

His state of Fanaa should be absolute absorption and annihilation in the mushaahadah of Allah Ta'ala. Inspite of his discourse on Tauhid he should remain unaware thereof. Although he speaks, he is being manipulated by Another Being. While he is a speaker ostensibly, he in reality speaks by another power. He is like a lifeless man in the power of a living being.

The noble and lofty motive underlying the Aarifeen's uboodiyat to Allah Ta'ala is truth and complete fulfilment of the Rights of Allah Ta'ala.

Besides two things, the a rifeen do not supplicate to Allah Ta'ala for anything. Neither is their motive the bounties of the world nor the pleasures of Jannat. Their very first motive is truth in worshipping Allah Ta'ala. They desire truth in their attributes of uboodiyat. The following are the attributes of uboodiyat:

Shukr (gratitude) for bounties. Sabr (patience) in adversity. Hubb (love) and bugdh (hatred) should be for only Allah's Sake. Annihilation of one's schemes and plans and contentment with Divine Dispensation; Maintaining the heart's gaze and attention constantly on Allah Ta'ala; The acquisition of humility; dependency on only Him; fearing Him.

Secondly, is their effort to fulfil the huqooq (rights) of Ruboobiyat (Godhood). Along with the physical body being in complete subservience in His worship, the spiritual body (the Rooh) should be perpetually engrossed in His remembrance.

Only these two desires are the motives of the a rifeen whereas other people follow their emotional desires. Some pursue the things of the world, some desire the damsels and mansions of Jannat, some desire waaridat (spiritual inspirations) and karaamaat (miracles), some wish for lofty spiritual stations and some pursue customary knowledge while turning away from the knowledge of reality.

The Aarif is he whose restlessness does not end and he finds no rest in anything besides Allah Ta'ala.

The a rif is fully aware of his nafs and its attributes. The greater his insight and recognition of his nafs, the greater will be his ma'rifat of Allah Ta'ala. In this regard the Hadith says:

“Whoever has recognised his nafs, has recognised his Rabb.”

The a rif thus, views his nafs as an embodiment of defect and evil since its aim at every moment is the pleasures of the world. The a rif being fully aware of this corrupt state of the nafs, diverts his attention at all times to Allah Ta'ala. He remains restless and supplicates to Allah Ta'ala to aid him and save him from the evil of the nafs. This attitude becomes an inseparable quality of the a rif.

Since the aim of the a rif is to worship Allah Ta'ala, he cannot find rest in anything besides Allah. His heart cannot find rest in anything besides Allah. His heart finds support with only Allah Ta'ala.

The hearts of the zaahideen become constricted when they are praised because they perceive such praise to be related to creation. However, the Aarifeen become pleased when they are praised because they perceive that the praise is related to the Sovereign of the universe, Allah Ta'ala.

The veil of ghairullah is in the view of the spiritual insight of the Zaahid. He, therefore, flees from every worldly object which he regards to be a veil screening him from Allah Ta'ala. Thus, when someone praises the Zaahid, his heart is grieved because he deems the praise to be the act of the praiser, hence he fears being entrapped in corruption. It should be understood that this idea of the Zaahideen is valid because praise does corrupt a man.

However, since the gaze of the a rif is perpetually on only Allah Ta'ala, he sees everything with the gaze of Haqeeqat (reality and truth). He understands all actions as being the emanation of Allah's Qudrat and His displays of marvel. Thus, when someone praises the a rif, he understands the praise as an emanation of Allah. He, therefore, feels elated. In this state of elation he experiences further spiritual progress. Such praise does not affect the a rif adversely because his nafs has already been annihilated. The pleasures of the world no longer pose attractions for him. The danger of vanity and self-esteem does not exist in relation to the a rif. His pleasure when being praised is purely for the sake of Allah Ta'ala. It is, therefore, not detrimental for him.

In view of the fact that such high-ranking a rifeen devoid of all vestiges of the nafs in entirety, are extremely rare, the Hadith has in general declared praise to be a medium of fitnah (which corrupts the nafs). When a man praised someone in his presence, Rasulullah ( saws ) said:

“Woe upon you! You have cut the throat of your brother.”