THIRD ART · SECOND CHAPTER · FIFTH SECTION · Eighth Article
Eighth Article
It explains the etiquette, effects, and states of perpetual dhikr (remembrance of God).
O dear one! It should be known that the friends of Allah (awliyāʾ) have said: The people of dhikr,
With what etiquettes should one adorn oneself while in the state of dhikr of Allah? First, one must keep both body and qalb (the heart) free and empty from all preoccupations. Second, for tawba (repentance), one should either perform ghusl (ritual bath) or take ablution. Third, one should perform two rakʿahs of shukr (gratitude) prayer with ablution. Fourth, one should find a clean, fragrant, and secluded place. Fifth, in a dark corner of that place, one should hang the iʿtikāf (spiritual retreat) ihram (garment of consecration), mark out a space the size of a prayer mat, and spread a prayer mat over a mat or rug. Sixth, one should sit cross-legged facing the qibla on the spread prayer mat, place the hands on the knees, and perform dhikr inwardly (silently). Seventh, one should close the eyes and turn to opening the inner senses. Eighth, one should bring to mind the image of one’s shaykh (spiritual guide) and, with love, connect to his spirituality to seek his spiritual support (himmah). Ninth, one should spend the nights in worship and the days in fasting. Tenth, one should avoid excessive hunger and satiety, and eat a normal amount of fatty foods, provided they are not animal fats.
In short, one must completely abandon the pleasures of the nafs (the lower self) and the comfort of the body. One should not sleep day or night, but ascend higher by means of Allah’s spiritual rope. Thus, the remnants of the four elements in the body are annihilated, and the heart, freed from those veils, attains the station of intimacy (uns) by gazing upon the malakūt (spiritual realm). When one ceases dhikr, one should remain silent with qalb tranquility. One should turn to the heart, observing the spiritual influxes (wāridāt) that come from the dhikr of Allah, and wait for about an hour. In this way, one may suddenly attain the blessing of spiritual attraction (jadhba) that cannot be found even with thirty years of disciplining the nafs (riyāḍa). After dhikr, one should be extremely careful to avoid drinking water.
For the dhikr of Allah produces excitement, ecstasy, and heat. It gives delight, longing, and spiritual states. These are the states desired, sought, and expected from dhikr. However, drinking water immediately after dhikr extinguishes the aforementioned lights. It causes fatigue, boredom, and weariness. It leads to trembling of the bodily limbs, illnesses, thirst, and coughing.
In that retreat, the dhākir (one who remembers) should continue dhikr at every moment, moving the head. One should occupy oneself with the phrase “Lā ilāha illā Allah” or the name “Allah.” One should know that this exalted name is the Name of the Essence of the Real (al-Ḥaqq), Who encompasses all attributes. With whichever of the phrase “Lā ilāha illā Allah” or the name “Allah” one finds more delight in the heart, one should occupy oneself with that. Indeed, there are many paths leading to maʿrifa (experiential knowledge of God), but the soundest and clearest path is dhikr.
In the phrase “Lā ilāha illā Allah,” one should lengthen the letter “
” (lā) and pronounce the hamza in the word “
” (ilāha) correctly, so as not to say “laylāhe,” but to pronounce that blessed phrase correctly. When saying “Lā ilāha,” one should reject everything other than Allah, and when saying “illā Allah,” one should affirm the pre-eternity (qidam) of the Real. This phrase should be repeated silently, with the strength of the nafs and qalb tranquility, day and night, and its meaning should be contemplated each time.
If the human aspect of the one performing dhikr is dominant, and he is inclined to desires and self-centeredness, then with every utterance of “Lā ilāha illā Allah” with the tongue, he should say with the heart, “Lā mābūda illā Allah” (There is no object of worship except Allah). If the human aspect weakens and spiritual longing and delight increase, then with every utterance of “Lā ilāha illā Allah” with the tongue, he may say with the heart, “Lā maṭlūba illā Allah” (There is none sought except Allah).
For then his thoughts and ideas disappear, and the unity of existence (waḥdat al-wujūd) arises in his heart. At that time, with every utterance of “Lā ilāha illā Allah” with the tongue, it is proper to say with the heart, “Lā mawjūda illā Allah” (There is none existent except Allah). Thus, if the dhākir denies everything other than Allah with “Lā ilāha,” the effect of “illā Allah” settles in his heart, and as the effect of dhikr passes from his heart to his other limbs, every particle of his body from head to toe is set in motion. Spiritual openings (futūḥāt) occur in his heart, and he finds many states and exalted maqāms (spiritual stations). With the aforementioned divine realities (tajalliyāt), he becomes absent from himself (ghayba) due to dhikr. This absence is considered either witnessing (mushāhada) or a state of sleep (nawm). The difference between mushāhada and nawm is known by the explanation given above. In short, the trust of maʿrifa is placed in the heart in which nothing but Allah remains. As it has been said: “One who awakens from the sleep of heedlessness is considered a gnostic (ʿārif) and one whose heart is awake.”
The aspiration (himmah) of the dhākir should not be low, that is, he should not become attached to unveilings (kashf) and karāma (a saintly wonder). He should know that karāma is the menstruation of men (ḥayḍ al-rijāl). He should not occupy himself with anything other than the dhikr of Allah, such as dua (supplication) and awrād (litanies), except for performing the obligatory and sunnah prayers. He should perform dhikr so much that the form of the word falls from his tongue, its effect passes to his heart, from there to his spirit (rūḥ), and from his spirit to his secret (sirr). Thus, his heart becomes purified from everything other than Allah (mā siwā), his spirit becomes free, and his secret becomes sanctified, and he reaches the One he remembers (the Real). As when sixteen scholars came to the presence of Junayd al-Baghdādī (may Allah have mercy on him) to seek guidance, he instructed them in the kalima of tawhid (the oneness of God) and placed each of them in seclusion (khalwa) alone in a different place. After a week in that manner, he asked them: “What do you find in your hearts?” They replied, “We find love for the world.” He advised them: “Remove the love of the world and all that is in it from your hearts. Completely forget and abandon the honor and pleasures of the world.” After another week, he asked them: “What has come to your hearts?” They replied, “Only love for the Hereafter has come.” Again, he advised them: “Abandon that as well.” After another week, he asked: “What has filled your hearts?” They replied, “Love of self has filled them.” This time, he advised them: “Abandon your very existence.” After another week, he asked them: “What has taken your hearts?” They replied, “Only the love of Allah has taken them.” Thereupon, he instructed them in the Supreme Name (Allah) and told them to continue for ten days. Thus, when forty days had passed, Junayd came to them and asked, “What remains in your hearts?” They all replied: “Everything other than the Most High Allah has perished in our hearts. Only Allah remains.” Junayd prayed for them and said: “Continue with this. You have attained your goal. Go wherever you wish. You have attained salvation. From now on, guide those who are inclined to this work, who follow you, and who submit to you, in this way.”
Verse
Hest tāj-i ʿārifān andar-jihān az-chār tark
Tark-i dunyā, tark-i ʿuqbā, tark-i hastī, tark-i tark
Translation of the verse
The crown of the gnostics in the world is four renunciations: Renunciation of the world, renunciation of the Hereafter, renunciation of existence, and renunciation of renunciation itself.
The intimacy of the dhākir who has reached this maqām (spiritual station) in spiritual retreat is with Allah. He is neither with the retreat nor with the people. Outwardly, he is with the people in multiplicity, but with the world of his heart, he is with the Real in the station of unity. When he is with people, he is not heedless of the Real; when he is with the Real, he is not unaware of the people. In his view, unity and multiplicity, solitude and companionship are the same. For in all his states, his intimacy (uns) is with Allah.
Verse
To find multiplicity in unity, and unity in multiplicity as well,
Is a knowledge in which all knowledge and gnosis are contained.
In contemporary Turkish
To find multiplicity in unity, and unity in multiplicity as well. Such a knowledge that all knowledge and gnosis are contained within it.
For the heart of the dhākir, by persisting in the kalima of tawhid, is illuminated with the lights of unity mentioned above. Surely, those lights radiate from around his heart to every part of the universe. At that time, he sees that the existence of these beings is not real but only notional. The darkness of the entire universe disappears in his spiritual vision (shuhūd), and only the lights of the Creator of the universe remain. In all his states, and especially in his actions, he is at ease regarding the “manifestations of acts” (mazāhir-i afʿāl), and is always occupied with the “Doer” (faʿʿāl) who acts in the secret of oneness. He knows that everything given and not given, harm and benefit, all pain and suffering, grace and favor, the actions of people and all other states are from the Real. He no longer has any dealings with creation. With the presence of the Real, he attains perpetual happiness. He never experiences sorrow.
Poetry
Ra’aytu ḥayāla’z-ẓilli akbara ʿibratan
Li-man huwa fī-ʿilmi’l-ḥaqīqati rāqī
Shukhūṣun wa ashbāḥun tamurru wa tanqaḍī
Arā’l-kulla yafnā wa’l-muḥarriqu bāqī
Translation of the poetry
I saw the shadow of a shade as the greatest lesson. Who is there that does not dissolve in the knowledge of reality? Persons and the people of the heart all come and go; I saw that everything comes and goes, perishes. The Everlasting One remains.
To be occupied with perpetual dhikr brings a person to complete unity of thought, which is the ultimate point of the principles of dhikr.
Poem
1-If you wish that thoughts do not remain,
Remember the Real, so that the heart is filled with lights.
2-Whoever is not intoxicated by the dhikr of Allah,
Even if he claims to be a lover, he denies love.
3-Turn away from it with some excuse,
So that the heart becomes the source of secrets.
4-Withdraw from the crowd, take yourself into seclusion,
Embrace yourself lovingly at once, O beloved.
5-The desires and passions of the people of the heart are pleasing,
For it is acceptable for the rose and the thorn to be together.
6-Though outwardly it is passion, in meaning,
It is a rose garden like the fire of Khalil (Abraham).
7-States come to the heart from the dhikr of the Real,
Remember the Real, remember the Real day and night.
In contemporary Turkish
1-If you want your thoughts not to remain, remember the Real so that your heart is filled with lights.
2-If the dhikr of Allah does not intoxicate someone, even if he claims to be a lover, he is denying love.
3-Turn away from it with some excuse, so that your heart becomes the source of secrets.
4-Withdraw from the crowd, take yourself into seclusion. Embrace yourself lovingly at once, O beloved.
5-The desires and passions of the people of the heart are pleasing. It is acceptable for the rose and the thorn to be together.
6-Though outwardly it is passion, in meaning it is a rose garden like the fire of Khalil (Abraham).
7-States come to the heart from remembering the Real. Remember the Real, remember the Real day and night.