Ma’rifat - Ma’rifatullah
معرفة - معرفة الله
Literally: Ma’rifat is knowledge. Information. A branch of knowledge or science. Skill. Talent.
Ma’rifatullah is comprehending and knowing the existence, unity, attributes, Names, hikmahs and purposes of The Creator through learning the lessons and teachings of the Qur’an. To know the purposes and aims of Allah that are seen on the beings and events within the whole universe. Attaining basîrah and the unfolding of the heart as an Ilahî favour through tafakkur and learning the haqiqahs of the Qur’an and Allah’s works of art in the universe. The opposite of Ma’rifat is denying which is inkâr.
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ1
According to the mystery of this mighty âyah, the purpose and hikmah of human being sent to this world is recognizing Al-Khâliq of the universe and îmân (believing) in Him and performing ‘ibâdah to Him. Man’s duty of fitrah and the fardh incumbent upon him are Ma’rifatullah and îmân in Allah, to assent to His Being (wujûd) and wahdah by idh'ân and perfect certainty.
For man, who by fitrah desires living eternally and permanent life, who has unlimited hopes and boundless afflictions, any object or attainment must be regarded as lowly for man other than îmân in Allah, Ma’rifatullah and the means for attaining these, which are the fundament and key of eternal life. Indeed most of them have no value. ” The Rays (125 )
“This means man came to this ‘âlam to be perfected by the means of ‘ilm and du'â. Everything is tied to ‘ilm regarding the essence and disposition. And the foundation, source, nûr and rûh of all true ‘ilm is Ma’rifatullah, and its fundamental foundation is îmân in Allah.” The Twenty-Third Word - Fourth Point
“Know this certainly, that the highest aim of creation and the most elevated result of fitrah are îmân in Allah. The most exalted degree in humanity and its highest rank are Ma’rifatullah contained within îmân in Allah. The most radiant happiness and sweetest ni’mah for jinn and human beings are the love of Allah contained within the Ma’rifatullah. And the purest joy for the human rûh and the sheerest delight for man's heart are the rapture of the rûh contained within the love of Allah. Indeed, all true happiness, pure joy, sweet ni’mah, and pure pleasure lie in Ma’rifatullah and love of Allah; they cannot exist without them.
The person who knows and loves Janâb-i Haqq is the place of manifestation of endless ni’mahs, happiness, nûr, and mysteries in potentiality or actuality. While the one who does not truly know and love him is afflicted with endless ma’nawî and material misery, pain, and wahm. If an impotent and miserable person, who is living a fruitless life among the desolate human race in a forlorn world without owner or protector, even being the sultân of the whole world for him would be worthless. Everyone may understand just how wretched and baffled is man among the desolate human race in this bewildering fleeting world if he does not know his Owner if he does not discover his Mâlik. But if he does discover his Owner and know his Mâlik, he will seek refuge in His rahmah and will rely on His qoudrah. The desolate world will turn into a place of recreation and pleasure, it will become a place of trade.” The Letters ( 265 )
“The perfect order of the works of art scattered over the face of the universe, and their perfect proportion and balance, and the perfection of their adornment, and the ease in their creation, and their resembling one another, and their exhibiting a single fitrah demonstrate on a vast scale the necessary existence and perfect qoudrah and wahdah of a Sâni’ Al-Hakîm.
Moreover, just as the creation of innumerable, different, well-ordered complex beings from inanimate and simple elements again testifies, to the number of those composite beings, to As-Sâni’ Al-Hakîm's necessary existence and points to His wahdah, so in their totality do those beings demonstrate in truly brilliant fashion His wahdah and the perfection of His qoudrah.
Then the utmost distinguishing and differentiating of beings as they are renewed while being assembled and dissolved -that is, during what is called the composition of beings- amid the utmost degree of intermingling and confusion, for example, the distinguishing of the shoots and growth of seeds and roots without confusing them in any way although they are all mixed up, and the mixed-up substances entering trees being divided between the leaves, flowers, and fruits, and the nutrients which enter the body in mixed-up form being differentiated and separated out with perfect hikmah and perfect balance for the cells of the body, again demonstrate the necessary existence and perfect qoudrah and wahdah of the Absolutely Hakîm, the Absolutely ‘Alîm, the Absolutely Qadîr.
Then too the making of al-‘âlam of minute particles into a boundless, broad arable field and every instant sowing and harvesting it with perfect hikmah and obtaining the fresh crops of different universes from it, and those inanimate, impotent, ignorant particles being made to perform innumerable orderly duties most consciously and capably with hikmah - this also shows the necessary existence of Al-Qadîr Zuljalâl and Sâni’ Zulkamâl, and His perfect qoudrah and the grandeur of His Rubûbiyyah and His wahdah and the perfection of His Rubûbiyyah.
Thus through these four ways, a large window is opened onto Ma’rifatullah; addressing the mind, it displays As-Sâni’ Al-Hakîm on a large scale.
Now, you unhappy ghâfil! If you do not want to see Him and learn of Him in this way, divest yourself of your mind; become an animal, and thus be saved!” The Words ( 689 - 690 )
1 ( I have not created jinns and mankind except to perform ‘ibâdah to me.)