DÖRDÜNCÜ BÂB · İKİNCİ FASIL · On altıncı Madde
Here is the translation of the provided text, preserving meaning and classical Islamic/Sufi terminology:
This is the Sixteenth Point.
It explains the consequences and outcomes of the four types of love mentioned above.
O beloved! Know that the friends of Allah have said: Each of the forms of love—regarding Essence, Attributes, Actions, and Works—possesses numerous consequences and outcomes.
The consequence and outcome of Allah’s loving a servant in His Essence is to single him out and choose him from all others. It is for the servant to find the true meaning of existence in Allah and abide eternally with Him. It is for his love to be gained by hearts, and for him to be esteemed among people. It is for his name to spread throughout the world with a beautiful reputation. It is for those who love him to attain all their desires swiftly through this love. As the Noble Prophet (peace and blessings upon him) has said:
“Allah loves a servant, so He mixes His love with many waters. Whoever drinks from these waters will love that person.” Thus, when the love of Allah’s beloved is planted in hearts like a seed, its fruits are for people to bestow favors upon him, for everyone to show compassion and respect towards him. Furthermore, Allah loves those who love that servant. He attains nearness (kurbiyet) to Allah through making him a means in his supplications.
Regarding Allah’s love for the servant's Attributes, its sign and fruits are for the servant to ascend to the station of Illiyyin (the highest level of Paradise), among those close to Allah (mukarrebîn). There he attains various favors, is shown respect, receives blessings, and ultimately attains union with Him. As Allah has said in His Eternal Word: "You see on their faces the delight of paradise. They are given a sealed drink, whose end is musk. Such are the rewards for those who strive." (Mutaffifin 83/24-26)
Regarding Allah’s love for the servant's Actions and Works, its signs and fruits are that He rewards them for each one. As stated in the noble verse: "(How wonderful it is!) Those who believe and do good deeds – a garden is their reward." (Ra’d 13/29)
Regarding the servant's love for Allah’s Pure Essence, this is a consequence of Allah’s loving him. For if not for Allah’s help, a servant could not be a friend of Allah (a saint). Thus, the servant only loves Allah after his Lord has chosen him and deemed him worthy of His friendship. As Allah says: "He loves them, and they love Him." (Ma'idah 5/54), declaring that the source of love is His own love. The first manifestations and fruits of this love are constancy in affection and purity of heart (wafā and safā). Following that is annihilation and abiding with Reality (fanā and baqā). Finally, it leads to ascent to the station of Truthfulness (maq’ad-i siqq).
Regarding the signs and fruits of the servant's love for Allah’s Attributes, this is submission and acceptance of Allah’s decree. It is accepting every event with contentment. This station of acceptance can only be attained after annihilation in Allah’s Attributes. The servant obtains this favor by completely detaching himself from his material world. As Allah says: "Allah is pleased with them, and they are pleased with Him." (Bayyina 98/8), declaring that the beginning of this acceptance stems from His own love.
Regarding the signs and fruits of the servant's love for Allah’s Actions, it is for the servant to entrust his affairs to Allah and rely upon Him (through tawfīz and tawakkul) and to abandon seeking means and intermediaries (tesabbub and tawassul). For the servant who has attained this degree of love annihilates in non-existence within Allah's actions (fanā fi’l-af‘āl) and perceives the “True Actor.” As Allah says in His Book: "Allah loves those who put their trust in Him." (Al-Imran 3/159), declaring that the source of this love is His own love.
Regarding the signs and fruits of the servant's love for Allah’s Works, it is undoubtedly to witness the light of certain faith (yaqīn). It is to contemplate the grace and blessings of the Divine Realm. The source of this love is Allah’s saying: “Look at the traces of Allah’s bounty so that you may know how He gives life to the earth after its death.” (Rum 30/50) As He said in a sacred hadith, "I created creatures and made blessings beloved to them so they might know Me." And this (love for blessings) is, in reality, His own love.
The cause of the innate love seen among people is the acquaintance of souls, which is the reason for nearness between bodies. The fruits of this love are that those who love one another for Allah’s sake become worthy of Allah’s love themselves (and attain the grace of being Allah's vicegerent on earth). It is to be in the spiritual stations that people envy and desire. As Allah says in a sacred hadith: "I have loved loving each other," declaring that this kind of love leads only to Him, for love is a Divine light by which the eyes (a’yān) of those who love one another for Allah are illuminated. Again, love is a musk-scented drink with which the souls of those who love one another for Allah's sake are filled and invigorated. Thus, they live in nearness and tranquility in Allah’s Divine presence. As it is said in poetry:
[Poetry follows]
Love is a light, a spread of brilliance. It shone from the horizon, scattered and diffused.
It illuminated everyone's expanse, sparkled. It spread its lights throughout the universe.
It appeared and illuminated the entire world. As if all were from each part, and each part was all.
Did not every multiplicity arise from unity? Then did multiplicity and unity not join together?
When its rays intersect at birth; to purity is the way of every heart's mirror.
And thus it gathers those of love in brightness; whoever separates the thread of union, he becomes scattered.
Their spirits are intertwined with their distances. Everyone prays for his brother’s nearness.
Those who love one another with essential love, and sincerity and purity, are lovers in eternity, surpassing love of wealth and offspring. Whether present or absent, they desire good for their friend. They remain faithful to their friend with all their being.
Indeed, those whose qualities are enumerated here are only the friends of God. Their hearts are sanctuaries in attaining nearness to the presence of God. The Exalted One looks upon other creation with a gaze of mercy on account of them. Whoever loves these friends of God grasps a firm handhold (urwa-i wusqa) and joins their company. The hadith, "One is with those he loves," proclaims this meaning.
To be graced by the love of one of them is to attain to his Lord.
Another form of love is adorning oneself with beautiful character and being in virtuous deeds. Indeed, this occurs only through the mutual observation (tashahud-i qulub) of hearts. The fruits of this love are attaining justice in the inner world (sira), and safety in the outer world (suret). This love is a bond and loyalty such that the rectification of worldly and otherworldy affairs depends on it. Actions and moral virtues are disciplined by it.
The fruit of love for actions is to surpass the rank of sincerity, grasping the rank of affection (mawwadat). With this love, one turns towards the side of love for attributes. Love for works is dependent upon their being the works of the Most High God—for example, if a person loves the beauty of any thing solely because it is a work of art by the Beautiful One—then the fruits of this love are an increase in certainty and a desire for bestowment. It is to be inclined towards spiritual development. It is to have capability to be educated with spiritual training. It is to be eager for much good deeds. It is to strive constantly to remember God’s beautiful name. [Or, it is to strive to be known by a good name.] To do what is necessary to be named and known with the aforementioned beautiful qualities and to depart towards God with such superior virtues.
If love for works is not because of those works being the works of the Most High God, but rather if it is toward gratifying the desires of the self-inciting soul, and if a person looks at these works heedlessly—even though this love may be pleasing to the individual’s own soul, and beneficial to his own soul—then it has no benefit for him in terms of attaining perfection. Perhaps its fruits are gratification of the soul's desires, and from it arise only lusts and passions. It leads to distance from the blessed presence of God and sends one into the darkness of the world of senses. It throws one into the obscurity of ugly habits. For the feelings that predominate in this love are evil feelings, and what arises from them is nothing but harm. This love is found only in people who are attached to worldly desires and have low natures. People inclined to the ugly whims of their souls find only this love, and those prone to blameworthy actions remain in this degree of love.
Those with high aspirations and who ennoble their soul with blessed deeds are ashamed of this lowly degree of love and do not settle or linger in it. Rather, they incline towards nothing but love for the Essence and attributes of God. They do not incline toward miracles except from the praised qualities (sifat-i seniyya) and high ranks (meratib-i aliyya) from God.
Poem (in translation)
1. Indeed, the love of the noble is for those among the virtuous.
2. Having become accustomed to the love of his beloved, they distanced themselves from the love of that which passes away.
The aim of the sensible and the knowledgeable is first to love God’s most exalted Essence directly. Only then, successively, to love His prophets, friends, and lovers for God's sake. Then, to love with Him the perfection manifested in His attributes and names. Then, to love for Him the beauty that arises from deeds and works.
But do not, by all means, love those deeds and works for their own selves. Do not be deceived by heedlessness and become one of those who incline towards something other than God (ma siwa). May you not be deprived of love for God’s attributes and His most exalted Essence. Rather, may you be in love and always find Him.
Verse
O Love, You are the True One
Do not separate us from You
1. You are both nectar and poison,
O sweet draught, greetings to you!
2. O love, with you I am intoxicated,
Without you, afflicted and displeased I am.
How many rebellions I have witnessed;
My head and soul are offered to you. [285/a]
3. You are in every state, present;
My beloved and desire always.
Do not separate from me even for a moment;
I submit to all your commands.
4. O sweet love, like sugar you are,
You are the perfection of every skill.
From you, life gains worth,
From you, dignity and glory arise.
5. O love, full of safety and security,
You are hidden in every tongue.
In all faces, you manifest clearly;
Our faces are mirrors.
6. The heart flourishes through you,
Becoming a delightful garden, joyous.
The soul, like a nightingale, laments,
Praising and glorifying you.
7. O Divine One! Annihilate the thought of anything other than love,
So that sorrow does not reach the heart;
May the beloved bring delight to the heart.