ÜÇÜNCÜ FEN · İKİNCİ BÂB · BEŞİNCİ FASIL · Beşinci Madde
Fifth Article
Concerning the results of constant remembrance, its spiritual immersion and comprehension (istiğrāk), [334]
and the states and exaltations that occur (during) istiğrāk.
O beloved! Know that the friends of Allah have said: If the one remembering (zākir) does not allow his nafs’s words to draw him towards petty desires and base passions, and if he remains engaged in Allah's remembrance, secluded from the world both night and day, then with each passing day, the lights of Truth will shine within his heart. These lights initially appear like a sudden, dazzling lightning flash, swiftly disappearing. Then they return and linger for a while. They reappear again and remain for some time. Only after that do they become abiding, and the soul finds pleasure in them. Afterwards, they begin to speak, and the spirit derives wisdom from them. He forgets everything other than Allah and plunges into depths within Him. [231/a]
Thus, the zākir who continues remembrance silently with his tongue gains three things, which are called the three immersions and comprehensions (müstagrakāt-ı selâse).
The first spiritual immersion and comprehension (istiğrāk): It occurs when the body loses itself in Allah’s remembrance, completely surrendering to it. Through this istiğrāk, the fire of remembrance burns away the impure and base parts, leaving only the pure and beautiful ones. At that moment, one hears sounds like drums and pipes in each limb of the remembering person's body. For the limbs of the body find their proper direction (istikãmat) through remembrance. The sounds of the bodily organs become soft, like the buzzing of bees. Before this fire of remembrance reaches his head, when the Sultan of Remembrance arrives with display and fanfare, drum and pipe sounds arise. Those who are in seclusion cannot tolerate the fanfare and noise, even if it is slight, and either go mad or die. But the remembrance whose intellect overcomes its whims does not harm him at all, but rather grants him the pleasure of spiritual audition (semā). This is the secret of those intense sounds: Allah’s remembrance is contrary to everything else. Wherever something enters a place, it seeks to eliminate that which is opposite to it.
Just as water and fire produce a sound when they come together, so too do the sounds of the fire of remembrance cleanse the body of the zākir, expel other things, and burn them away. Afterwards, when the fire of remembrance reaches his other limbs, he hears sounds like millstones, the crashing of sea waves on the shore, the splashing of river waters against large stones, the rustling of leaves in a strong wind, the crackling of a great fire with a strong wind, the sound of thunderbolts born from severe storms, and similar great noises, finding countless pleasures and delights in each. The secret of these sounds is that the human body is a mixture of subtle and coarse essences [335] found on earth, in the heavens, and between them. Those sounds are the remembrances and glorifications of those essences. Whoever finds these remembrances within his own body has surely remembered Allah with every tongue.
The second spiritual immersion and comprehension (istiğrāk) is that after this istiğrāk, a fountain-like circle opens above the head of the remembering person (zākir), and from it descends darkness and distress (zulmet) upon him—that is, the darkness and distress of his body. Then fire descends, which is the light of remembrance. Following that comes tranquility and nearness, which is the peace and closeness of the heart and soul. Afterwards come spiritual feelings of intimacy (üns vâridâtları) and sanctified lights, which are the gifts and mercy of Allah Most High.
Thus, all the organs of the remembering person’s body become safe and secure, filled with faith and true knowledge (yakīn), insight (irfān), and remembrance of Allah. His heart and soul are filled with pleasure and joy, enthusiasm and delight, spiritual nearness and tranquility, and a complete inclination towards the beauty of Allah. From the purity and clarity of this istiğrāk, even remembrance itself enters into istiğrāk. At that moment, he feels as if his heart has become a deep well, and Allah’s remembrance is like a bucket drawing water from it. Then suddenly, flying and trembling movements appear in his bodily limbs. From him arise involuntary, compulsory movements of unknown origin. When he ceases the remembrance of Allah, his heart, like a babe in its mother's womb, moves with the desire for remembrance. The heart of the remembering person (zākir) is like Maryam’s son, Jesus (a.s.). Allah’s remembrance is his nourishment; when he grows strong through it, he cries out involuntarily due to his desire and need for the aforementioned remembrance.
Poem:
"My heart causes me grief, what can I do?
My breath chills me, what can I do?"
The sound of the bee's buzzing comes from the heart in the remembrance of the heart (zikr-i kalbî). It is neither very loud nor very quiet. Most rememberers hear the sound of heartfelt remembrance. The sign that remembrance has passed from the tongue to the heart is for the rememberer to see a spring and source of light bubbling rapidly within his own heart, and through it, his heart finds peace and makes him its friend.
The third spiritual immersion and comprehension (istiğrāk) is when Allah’s remembrance reaches the secret place in the heart, and the zākir disappears into the remembrance. At that time, his remembrance is nothing but excessive love and istiğrāk. One sign of this istiğrāk is that even if the rememberer were to be distant from his remembrance, Allah's remembrance would not abandon him but would fly within his heart, warning him from heedlessness and bringing him peace. Another sign is that Allah’s remembrance firmly binds his limbs and head as if with chains. And another sign is that the fires of remembrance do not extinguish, nor do the lights of remembrance depart. Perhaps that rememberer will remain eternally surrounded by
1. With you, I become pure; when with me, I am deprived of delight.
2. With you, I am full of longing, eagerness, and joy, my character is pleasant; with me, I am full of sorrow, fear, and affliction.
3. With you, my heart becomes paradise; with me, it is hell. With you, all my remedies are complete; with me, I become ill.
4. With you, I am the qibla of humankind; with me, I am rejected. With you, my heart rejoices, and I devote myself to you.
5. With you, honor and felicity have been made easy for me; with me, I become helpless both outwardly and inwardly.
6. The one whose chest-grave is a rose garden will not say, "I shall be food for the ants in the grave."
7. It is the grave that this soul cannot contain within these spheres. Once passing beyond the fifth and sixth [levels], I attain to God.
8. Sometimes, for protection of my luminous mirror, I enter the sheath of the body and become clothed in raiment.
9. Sometimes, becoming abstracted, I observe both worlds. Abandoning this earth and water, I become consumed with God.