DÖRDÜNCÜ BÂB · BİRİNCİ FASIL · Sekizinci Madde
The Eighth Article
Concerning the exalted station of the people of gnosis and the perfection of their knowledge.
O beloved! It is known that the friends of God have said: “God Most High knows Himself, and He knows no other being (regarding His essence). Thus, the gnostics have known God through God. For this reason, they seek refuge in Him and turn to Him in all things.” The gaze of the gnostic is filled with wonder, his heart with contemplation, and his spirit with delight in communion with God.
The gnostics are not grieved by what they lose of worldly possessions, for they view created things with a fleeting vision of illusion and do not know anything but God. The gnostics have found that which they truly seek (marifa), so they are blind and deaf to the world beyond. The true joy of the gnostic is in gnosis; his pleasure and tranquility are in love. The gnosis of the gnostic increases daily, and his spiritual nearness to God grows ever greater, for he draws nearer to His knowledge with every moment.
Junayd al-Baghdadi inquired of Sayyid as-Sakatī: “How did you greet the morning last night?” Sayyid as-Sakatī replied: "God has no night and day." That is, the knower of God is free from being bound by time and does not change with the changes of states. Rather, he has passed beyond himself in His presence, preoccupied with the power that arranges times.
The life of the gnostic becomes valuable when he attains union with marifa; his state becomes more beautiful when he is favored with love. The heart of the gnostic turns to God faster than a refreshing breeze or a flashing lightning bolt. The gnostics possess wondrous knowledge which others cannot grasp, expressing it in the eternal tongue and describing it with everlasting phrases. It is certain that every community has its punishment (ukuba). The punishment of the gnostics is deprivation from the presence of the Lord of Majesty. The preoccupation of the gnostic is to be present in the assembly of friendship with the Essence of God, to remain distant from created things and to cut off hope from them. The gnostic has no connection except with God, and a lover does not complain of his beloved. The seeker’s claim vanishes. People have states; the gnostic does not. For the states of the gnostics are annihilated by the light of gnosis, they do not remain. The gnostic is neither needy nor self-sufficient, for these belong to the station of existence. But the gnostics have passed beyond themselves. The sign of the gnostic is to pass through both worlds and to renounce his ego. The ultimate point of gnosis is these two states: awe and wonder.
It is narrated that Bayazid al-Bistami (may God be pleased with him) sent one of his disciples to Mecca and gave him this advice: “When you go to Mecca, visit Bayazid al-Bistami, who is the sultan of our time’s saints. Convey our greetings and prayers to him, and receive his blessings and acceptance before entering the Ka'ba.” The disciple went as instructed and visited Bayazid al-Bistami, conveying the greetings and words of his master. Bayazid addressed him and said: “Who is your master? Recite one of his sayings so that we may understand his station in gnosis compared to his own, and then we will inform you.”
Upon this, the disciple recited: "My master says: If the sky were iron, and the earth were stone, if no rain fell and no seed sprouted, and all people on earth were my children and disciples, my heart would never be constricted in providing for their sustenance, nor would my color change." Upon hearing these words, Bayazid said: “Now I know for certain that your master has neither attained gnosis nor reached the station of tawhid. Perhaps he has fallen into hidden idolatry through pride and arrogance.” The disciple, not fully understanding his words, felt distressed and continued on his way, trying to conceal his feelings. Upon returning from Hajj, he informed his master about Bayazid al-Bistami’s words and the distress they caused him. His master then said to him: “Bayazid al-Bistami is a more gnostic and perfect person than we are. Surely there are very subtle meanings in his words.” He immediately dictated a letter to be sent, which read: "O Bayazid, this is my trust and my word. Tell me what deficiency or fault lies within it, so that you may guide me." When the letter reached him, he replied with guidance:
"For me, there is no sky nor earth. For me, there is neither a drop nor a seed. There are no children nor disciples for me. I have no means of provision, no movement, and no body.” At the end of the letter, he signed it “Fani Abu Yazid.” When the letter reached him, the master rejoiced, understanding the meaning of the saying: "Tawhid is the removal of attributes."
Verse
1- Our existence is in the Lord’s hand like a goblet.
Its wine is sometimes life, sometimes fire.
2- The faithful and obedient soul receives delights.
That soul drinks poison, being rebellious and disbelieving.
3- God opens and binds hearts, time after time.
How strange is he who does not know this from His works!
4- The possessor understands by opening and binding,
For the reins are in the hand of the rider.
5- He who has received the answer within his hand,
Knows that one to be the mihrab (niche for prayer).
6- Strange is it that the tongue did not become aware of God,
Whose heart is constantly turned by contraction and expansion.
7- As the soul’s grace brings forth anger within itself,
From whose hand has this tongue come? A wondrous sight!
8- That grace and anger are a mirror to the heart,
Sometimes clear, sometimes clouded.
9- When grace is attained, anger is in forgetfulness,
May his tongue be illuminated with God and God!
The foolish one says: "I know Him!" Yet he does not know Him. How can one know the Knower of All?
4 – Even a donkey unties and re-ties its rope, recognizing its master; it is bound to his hand, compelled by him.
5 – He has received an answer from whose hand he eats and drinks. He knows Him who acts and creates; He is the Most Powerful.
6 – The strange thing is that the heart is unaware of God. Yet He turns hearts over with taking [of souls] and granting [of life].
7 – The heart is between His fingers of grace and displeasure. Whose hand holds the heart? Whose sovereign’s gaze is it within?
8 – The heart looks into the mirror of grace and displeasure. Therefore, sometimes the mirror is clear, sometimes clouded.
9 – If one knew that grace is in attention [of God] and adversity is in neglect, how pleasing and illuminated would the heart become!
[20] *Kabz*: Taking or seizing (of souls).
[21] *Bast*: Granting or bestowing (of life).