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**Article Six**
It is reported regarding the three stations of perpetual remembrance.
O beloved! Know that the Friends of Allah have said: The remembrance through letters,
is the remembrance performed with the tongue. The first station of perpetual remembrance, in which there is no tranquility. Then the heart aligns with the tongue, and Allah’s remembrance passes from the tongue to the heart, becoming a heartfelt remembrance. This remembrance *is* tranquility [338], which is the second station of continual remembrance. Following this, that tranquility transitions into the object of remembrance (the one being remembered), becoming hidden [339] and thus becomes a subtle remembrance [340]. That remembrance *is* absence [341], which is the third station of perpetual remembrance.
If the rememberer reaches from this absence to tranquility and feels what he remembers, he has descended a degree. If he neglects that tranquility and leaves the remembrance of the Lord solely to the turning of the tongue, he has descended two degrees.
Remembrance does not permit negligence, even if it occurs with distraction. For the remembrance of Allah possesses a great sovereignty which cannot be denied. However, as long as the existence (vujud) of the rememberer continues, he cannot attain that sovereignty; he remains deprived of it. Only when the rememberer departs from his own existence through sleep, or absorption (absence), or weakness of the body [232/a], at that moment does the Sultan of remembrance completely invade his heart. It is such a great light that, as it descends upon the rememberer or comes before him or from above him, his balance is disturbed and he trembles with convulsions. Beyond his own will, he finds great power and intensity by uttering “La ilaha illallah,” or "Allah," or "Hu," thereby prostrating himself. He remains in a state of bewilderment and astonishment, or the parts of his body become locked in place. After several hours have passed, he regains awareness, and these states manifest as if he had labored and worked diligently in remembrance.
The remembrance of Allah is transmitted from the tongue to the heart through continuous utterance. Through laboring and striving there, one attains the subtle reality, and the people of remembrance transcend all things other than Allah (mā siva). “This is not difficult for Allah.” ( Ibrahim, 14/20) The seeker of gnosis, the people of remembrance, continue in remembrance until they remember Allah so much that the remembrance of the tongue becomes the remembrance of the heart. The remembrance of the heart becomes the remembrance of the subtle reality. In the subtle reality, the rememberer who remembers becomes intimate (uns), and the remembrance of intimacy culminates in holy remembrance (zikr-i qudsi).
As the people of remembrance occupy themselves with remembrance, one of the essentials of the path of gnosis, and strive continuously, the soul of the rememberer gains strength and becomes the emir of his nafs, freeing himself from its dominion. Thus, the human soul triumphs over the animal soul and seeks knowledge of the Lord.
If the rememberer revives the night and day with the remembrance of Allah, he swiftly traverses the spiritual degrees of the path, like a dazzling lightning bolt (Berk-i hātif). If he neglects the remembrance of Allah, nafsanī forces return him to his humanity, distracting and delaying him, even diverting him from his way. He covers a distance that takes three days in thirty years.
If the rememberer continues with the Lord’s remembrance according to the methods described, pain and discomfort will inevitably arise in his limbs and joints. A little warmth and fever also manifest in his heart. He knows himself how much pleasure and delight he derives from those pains and fevers.
“O Allah! Do not deprive us of these pains and torments filled with spiritual delights. O beloved Allah! Make us steadfast in gratitude for these afflictions.”
The secret of these pains and discomforts is this: the rememberer has pleasures and enjoyments lodged within his limbs and heart from days of heedlessness. The power of remembrance extracts them from those places. This is the beginning of the influence of the remembrance of Allah in the heart.
The effect of perpetual remembrance reaches the soul from the heart, and the soul of the rememberer becomes his own soul. With a spiritual deputation, it sits upon the throne of the heart, becoming powerful and capable of governing both outward (zāhir) and inward (bātın) senses. The nafs that commands evil is deposed from its power and authority and subjected to the pure soul. It becomes ready for all his commands. When the effect of perpetual remembrance reaches the subtle reality, the people of remembrance become gnostics and perfect ones. When the effect of continuous remembrance reaches from the heart to all limbs, especially in bodily members such as hands and feet, all body organs act like arteries. There is a great danger awaiting that rememberer in this state, which is that his nafs becomes conceited and gradually reduces his remembrance and invocations [343], so that it suddenly turns back and returns the way it came. For just as his window to the heart opens degree by degree, it also closes degree by degree and remains completely dark. He falls under the judgment of Allah’s saying: “But whoever turns away from remembering Me, surely he will lead a miserable life, and We shall raise him up on the Day of Resurrection blind.” (Tāhā, 20/124)
If a servant takes a path to his Lord (in a Sufi manner) and then turns back from Him, it is certain that the Lord will be angry with him and subject him to the most severe trials. For this turning away is more reprehensible and a greater sin than the lack of worship before remembrance. In the eyes of the Lord’s friends (awliya), he is considered like one who has apostatized (murtad) from religion. Therefore, what is incumbent upon the rememberer is to take into consideration this great danger and spend all his time in remembrance, not allowing himself to remain heedless even for a single breath. However, the most excellent of affairs, the most honorable of states, the most perfect of attributes, and the most blessed of times, is when the rememberer surrenders himself to the remembrance of Allah.
Thus, let him perish in remembrance of Allah, forgetting himself in all things. Let the rememberer continue in remembrance until he transcends his nafs and perishes in the remembrance of Allah, and never separate from remembrance.
**Verse**
1- Recite the name "Allah," O soul, for a time,
Until the essence of love shines with its light,
Through nights and days.
2- If the tongue finds the Sultan of Love, the guide on the path,
There is no regret; his guidance is sufficient, there is no need to wait.
3- Speak of love, seek love, read love, know love.
Okay, here's the translation of the provided text, aiming for faithfulness and preserving meaning within a classical Islamic/Sufi context. I have included some explanatory notes after the translation to clarify certain terms where necessary.
**Translation:**
1. Recite "Allah, Allah," with heartfelt devotion for a time. Until the light of love
of what you recite fills your night and day.
2. If the heart finds the Sultan of Love, what sorrow about those who obstruct
the path of religion! He is rich in those base leaders; therefore, he has no
expectation.
3. Speak of love, desire love, read of love, know love. Listen to love, clothe yourself
in love, drink love, burn with love.
4. Until your being becomes love, and selfhood vanishes within you. Selfhood
vanishes not because you have become the very essence of love, its sovereign.
5. This sacred law is a robe that covers the outward form of humankind. Love is its
atlas raiment, intellect its embroidery and adornment.
6. These two are one substance; know them to be the same thing, O friend! Love is the
ocean; intellect its waves and foam.
7. Were love’s beauty as manifest as the proofs of reason, it would shatter the veils
of illusion and imagination.
8. As illusions and imaginations are utterly erased from sight, the mirror of the world
would become cleansed, not a speck of dust remaining.
9. In the thicket of multiplicity, he who beholds the rose of unity in the eye of the
gnostic, sees the world as a garden of tulips.
**Notes on Terminology & Context:**
* **"Allah, Allah":** This is a form of *dhikr*, or remembrance of God, often practiced in Sufism. Repeating divine names is believed to purify the heart and draw one closer to God.
* **"Sultan of Love":** This refers metaphorically to the Divine Beloved – God – who is the ultimate source of love and longing in Sufi thought.
* **“Base leaders”:** This likely refers to those who adhere rigidly to external religious forms without internalizing their meaning or embracing the path of spiritual realization.
* **"Robe/Kaftan":** The *sharia* (Islamic law) is often described as a robe, signifying its encompassing nature and guidance for believers.
* **“Atlas”:** Refers to a luxurious silk fabric, symbolizing the beauty and richness of love that adorns the soul.
* **"Embroidery/Adornment":** Intellect (reason, understanding) is seen as enhancing and illuminating the path of love.
* **"Waves & Foam":** A common metaphor in Sufi poetry; intellect is a manifestation of divine love, but not its essence. The ocean represents the ultimate reality.
* **“Veils of Illusion”:** These are the layers of ignorance and attachment that obscure our perception of truth.
* **"Gnostic (Ârif):"** A person who has attained spiritual knowledge through direct experience of God.
* **"Garden of Tulips":** The world, when seen through the eyes of a realized Sufi, is transformed into a beautiful and vibrant manifestation of divine unity.
I hope this translation and accompanying notes are helpful!