Sajjadi's Irfāni Terminologies

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Water (Farsi: Āb)

It is the name of the well-known liquid and according to the terminologies of the Sufis it means Ma’refat (Divine Gnosis). And again the word ‘life’ (Arabic: Hayāt) means Ma’refat (Divine Gnosis) as well. (Ma’refat is an innate deeply concealed knowledge within each and every human being, this knowledge has no opposite i.e. ignorance and it has no learning associated with its obtaining i.e. it is given. Searching within to mine and unearth Ma’refat is the beginning and the end of Sufism, the intention and application of Sufism. There is no human life without Ma’refat (Divine Gnosis) and for that matter code-words like water or life have been invented. The purpose of life and all its design is to contain Ma’refat in human being.)

Some of the Qur’anic Tafsir(s) (Exegesis) of the following verses have been elucidated with the same meaning i.e. the Ma’refat (Divine Gnosis): “Hu (IT, He) brings out the living from the dead, and brings out the dead from the living. And Hu revived the earth after its death. And you shall be brought out/resurrected (Qur’an [30:19]); “And We send down pure water from the sky" (Qur’an [19:48]).

Kashani: “Hu (IT, He) sends down water from the sky, and the valleys flow according to their measure" (Qur’an [13:17]) this verse refers to the ‘Ilm (Divine Knowledge) that is borrowed from the Lantern of Prophethood. Each scholar benefits according to his/her own measure: Some may benefit from the Zāhir (Surface Manifest) of the ‘Ilm (Divine Knowledge) and some may benefit from the Bāten (Inmost Deeply Concealed) meanings.

Note: Shari’at means the place where the water is given out for drinking, in reality it is the words wisdoms deeds and commandments that is given to the prophets by Allah—The Sublime. (People are spiritually thirsting and come to the place of drinking to drink from Shari’at.)

Shah Ne’matol-llāhi Wali versed:

Aren’t the water and life the Divine Gnosis (Ma’refat)
Tell the essence of Kauthar for what Kauthar is?

(Kauthar is a spring in Paradise given to the Prophet, the poet says the spring or the water is only the surface meaning so then dig for the hidden innate meaning i.e. Divine Gnosis.)

The water that gave the Khidr his everlasting life
What is that water? A droplet from my Kauthar

Mulawai said:

When I wanted for you secrets unearthed
You were struggling hard within the waters
By a brook you were screaming aloud:
Listen to the waters for the sobs of the lover


Fiery Water (Farsi: Āb-eh Ātash Afrūz)

'Fiery Water' is flooding superabundant blessings of Allah that sets afire the hearts of the ‘Āref (Divine Cognoscente, owner of Ma’refat) transforming them to yearn to reach to the absolutely real singleton deity. (Not their imaginations and thoughts about Allah) 

Araqi versed:

Cupbearer do give the fiery water
That we might burn much hotter today

Drown my fire within this water
And splash my water to set fires aflame


Water of Life (Farsi: Āb-eh Hayāt)

‘Water of Life’ is a spring within the Darkness of the Non-being and whomsoever drinks from it shall find eternal life. According to the terminologies of Sālek (Spiritual Travelers) it refers to the spring of Mahab-bat (Divine Love) and ‘Ishq (Unrestrained Love) and whomsoever drank from it shall never be destroyed. (Source: Kashāf, Tahnāvi).

Hafez has versed:

When I was rescued from the sorrows last dawn
That night within the darkness was given the water of life

The radiant shafts of Divine Essence removed my Self
I was given a goblet from the Tajalli of the Sifāt’s wine

Nasafi considers the ‘Water of Life’ as the ‘sea of light’ and this universe the ‘darkness’:

“Know that Malakut (Realm of Souls) is the sea of light and the Mulk (Physical Universe) the sea of darkness and this sea of light is the ‘water of life’ and it is in-situ within the darkness. And this sea of light in comparison to the sea of ‘Ilm (Divine Knowledge) Hekmat (Divine Wisdom) is yet another sea of darkness… (Source: ‘Insān Kāmel)


Water of the Ruins (Farsi: Āb-eh Kharābāt)

Purity and the uniformity of what is within and on the surface by the grace of the Tajalli (Lucent Manifestations) of the Rahmān (The Most Beneficent Deity) that polishes away all the impurities and pollutions within and without.

Note: Ruins (Kharābāt) refers to the out of town forsaken ruins where either used as taverns or for wine making since the Muslim cities did not allow any production or consumption of the liquor. Within the ‘Irfāni (Gnostic Sufi) literature this term refers to the state where the attributes of Bashariat (Humanity) have been ‘ruined’ and physicality of humanity has evanesced. A man who is within this ‘Ruins’ has reached the Kamāl (Perfection) and is radiant with Divine Ma’refat (Gnostics) without any volition of his own. (From the end of the Araqi’s Divan under the last section called terminologies)

Hafez has versed:

The gown of asceticism flooded away by the water of the ruins
The hearth of my mind set afire by the fires of the winery

(False asceticism caused by the yearning for people’s admiration and other such gains is taken away by the waters of the ruins where there is nothing of humanity left i.e. it is all the Divine Presence. And flames of Divine Love burn the source of the latter problem i.e. the mind that demands maximum benefit from other human beings.)
 
Flowing Water (Farsi: Āb-eh Rawān)

‘Flowing Water’ means repeated beatitude and awareness (within the heart) due to the linkage with the Azal (Sempiternity) while still alive in this transient and temporal universe.

Water of Face/Front (Farsi: Āb-eh Rūy)

In Sufi terminologies it means the concealed/unseen inspirations (Ilhām) that enters the heart of the Sālek (Traveler) is called ‘Water of Face/Front’.

In colloquial Farsi it means personal honor so pouring or flowing away of this water means shame and disgrace.

Water of Providence (Farsi: Āb-eh ‘Ināyat)

‘Water of Providence’ means the repeated Divine Mercy, Attention and Care. Khājeh Abdallah Al-Ansāri has said: O King Your ‘Water of Providence’ reached the stone and the stone became pregnant and begat fruits and the fruits took different tastes. O King Your Remembrance gives life to the heart and spreads the seeds of affection thus growing the trees of happiness and fruits of freedom. (Source Kashful Asrār)


End.



 
Apercu

Where there is no place in a man’s heart left unbroken and when his eyes died drown within the hadal waves of sorrows and how no part of his being left untrodden, then the books are charred by the flares of his soundless sighs and all Murshids (Spiritual Guide) or Imams or Priests or Rabbis and so on ridiculously faded away into the oblivion where they originally belonged to and whereat his eyes shall see and read only one book i.e. the book of life wherein the Haqiqa (Absolute & True Reality) is wordlessly versed upon every leaf and upon every rock and upon every suffering skin and limb. Every chirp a verse from the Heaven, every blossom blooming a vector pointing back at the Sempiternity and every moan a veil cloaking the Resplendent Presence of That Beloved and all that finally mean one last single meaning: Come close to Me.

Following the tired footsteps of the emaciated shoeless daughter of a victim of typhoid fever through the meandering mountainous pathways of Haiti, either under every rock there is a Divine Secret to be unearthed or there is just more worthless dust, either every branch unsheathing an effulgent blossom blooming with the Divine Light or there is just tropical shrubberies, either every thirsting child guiding all of me towards the waters of Ma’refat (Divine Gnosis) or guiding what's left of me towards a tiny disease infested waterhole.

And when her tired sandals succumbed to the harshness of the path, and where there was no hope of any repair her bony bare feet stumbled upon the sharp rocks of Haiti, and upon the mirror of her skin I saw the reflection of Dara walking the dangerous Path and yet his Nafs (Self, Psyche) succumbed to the harshness of the trail and as her broken sandals were left behind, as well ‘Dara’ ‘I’ ‘he’ ‘his’ me’ and ‘mine’ were left behind singing:

Why couldn’t this trip’s terse & lamented poem
        Had no last verse?
Why couldn’t this wasted life of yours & mine
        Had no last breath?

The last of this poem
The end of my voyage

And the final moment & last breath
That moment of capricious arrival

The childish incessant Creole chatters veil the silence of ITs Divine Presence; it is my spiritual and unintentional choice either to listen to the light of That Silence or the sounds of children’s incomprehensible endless talk. No matter what, my eyes inescapably beheld: Listen to Me.

And finally we reached the tiny waterhole and whilst I saw their thirst quenched I could read the ethereal words effervescent upon the velvet of their skins:

Cupbearer do give the fiery water
That we might burn much hotter today

Drown my fire within this water
And splash my water setting fires aflame     

And when we walked back by the rich people’s mansions, the children lined up for one last photo: The portrait of who for real I am. Fini (What else is there?)