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In the Karkariya Tariqa, it is the pure tawhi’id, the commitment made on the sons of Adam before the creation, as the verse tells us: “And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify…” [Surat al-A’râf, ayat 172].
Al-Ism : it is a word or an expression qualifying and allowing to recognize a person or a thing. [al-Mu’jam al-‘Arabiy al-Assâssiy. p644]. It is the apparent expression of the One who is named, the basis of all His Names and the means by which they are united, the foundation of all the senses and their secret. When uttered, the Name is not separated from the Named, though the Named is neither the Name nor anything other than the Name, but rather the guide and pathway to the different degrees of Existence through the divine Essence.
According to Abu Hurairah the Messenger of Allâh ﷺ said, “O people! Allâh is Good and He accepts only what is good, and He has prescribed for the believers what He has prescribed for the Muslims.” He ﷺ then recited, “O you who have believed, eat of what is good from among what we have granted you as sustenance.” Then he recalled the case of a man on a long journey, disheveled and covered with dust, raising his hands to the sky saying, “O Lord! O Lord! [… and his food is harâm, his drink is harâm, his clothes are harâm, and his journey is harâm… how would he be granted?”. (Sahîh Muslim, Kitâb az-Zakât, 1692).
In the Arabic language, the word “Sir” means something that is covered or hidden, that cannot be understood. It is something that the person who holds it tries to keep secret, by word as well as by gesture. As for the word “Sarîrah”, it means in Arabic what the person holds as a secret. (al-Mu’jam al-‘arabiy al-asâsiy). In the Tariqa Karkariya, the Sir refers to the sweetness of the Divine and immaculate Mercy, free from any defilement resulting from aspirations to worship, placed in the deepest and hidden interior of the heart. This sweetness of Mercy has as its fruit…
In the Arabic language, the word khalwa refers to the place in which the aspirant to inner purity (mustassawwif) withdraws with himself in order to devote himself to the worship of his Lord. (al-Mu’jam al-‘arabiy al-asâsiy). In the Karkariya Tariqa, the word khalwa refers to the strict adherence to one’s own living grave (body), the individual stripping of all physical senses and the journey to the universe of the Deep Senses, the provisions of which are the evocation of the Divine Name accompanied by absolute dispossession, in order to penetrate the heart and access the Lord’s Seat, until the veil is lifted and the inner vision becomes pierced by the Eternal Source.
From a linguistic point of view, the word Hadra refers to the notion of presence, of proximity of a thing, while the word raqs (dance) is said of someone who dances when he or she moves his or her body to the rhythm of music or songs. In the Karkariya Tariqa: This is the Shu’aibiy heart, which includes all apparent things in the universe as well as the deepest human truths (Haqâ’iq) through vision, divine proximity (al-qurb) and the unveiling (kachf) of what covers the reality of the secret, thanks to the pre-eternal lights (anwâr ul-qidam).
According to Abu Umâma (radiAllâhu ‘anhu), a man said, “O Messenger of Allah, allow me to perform the peregrination. He replied, “The pilgrimage (Siyaha) of my community is Jihad in the path of Allâh. He (sallAllâhu ‘alayhi wa sallam) was given the whole Word (jawâmi’ al-kalim), so that each of his words has seventy meanings, among the veils between the Truth and the creation. Each of his words (sallAllâhu ‘alayhi wa sallam) contains the Science of the first and the last… and how could it not be so, he who “does not speak anything in passion: it is a revelation made to him”.
