BEŞİNCİ BAB · ÜÇÜNCÜ FASIL · Onuncu Madde
"Tenth Proposition
This section describes the effects and characteristics of the third Divine Name as experienced by the seeker (sālik) at the third station, along with its various manifestations and nature.
Beloved! Know that the Friends of God have said: The effects and attributes of this third Divine Name are such that when a knower perseveres in it, Absolute Existence (huviyyat-i mutlaka) arises within his heart, and the reality of faith becomes apparent to his soul, and the lights of divine knowledge become manifest to him. At this point, he abhors the fleeting pleasures of the world and is drawn with enthusiasm to the state of eternal life. However, for the effects of this Name to be realized and for the reciter who continues its remembrance to attain their desire, it is necessary to increase subtle and powerful remembrance. By adopting the manners (ādāb) of religion, adhering to the principles of the Sufi path, listening to the sound of one’s breath while remembering, and hearing the essence of one's heart during remembrance, he will find that very Absolute Existence.
This knower sometimes preoccupies himself with the letters "lām" and "vāv," prolonging them in the remembrance of the Name “Lā ilāha illā Hu.” For he finds this Name to be exceedingly majestic and precious. As the seeker continues the remembrance of this Name, it is as if his limbs speak: "There is no reality except for the existence of the Most High; all others are but His actions and creations."
Therefore, the station of perfect manifestation (meşhed-i kamilīn) to which those who attain perfection are drawn, is none other than this very place of manifestation. If the knower offers this experience to his own self and trains himself with it, then that observation will become so ingrained within him that he will never be separated from it, and it will become his station. Indeed, it becomes his ultimate goal and final objective. The one who possesses this vision is never oblivious to the presence of God; nor is he unaware of the people in relation to God, nor of God in relation to the people. He is not veiled or hindered by multiplicity or unity, but rather sees multiplicity within the very essence of unity, and unity within the existence of multiplicity, with the eye of insight.
Poem:
To find unity in multiplicity, and multiplicity in unity—
This is a knowledge wherein all knowledge and understanding reside.
For this perfected one cannot see the places where the manifestations of God appear without those manifestations themselves; nor can the unifier whose observation lacks a place of manifestation perceive those manifestations. He attains the perfection of his knowledge and insight by observing manifestations within manifestations, and manifestations within places of manifestation.
The places of Divine manifestation are three kinds: perfect, deficient, and most deficient. The perfect manifestation is the station of the noble selves (nafs) as described above. The manifestation of the deficient ones is the place where those knowers who unite with manifestation observe that manifestation; in their observation, manifestation and the place of manifestation become one. In their view, the place where manifestation appears vanishes into non-existence. Thus, there is neither multiplicity nor anything besides in their observation. This kind of vision is considered deficient because it involves the invalidation or nullification of some attributes and qualities of the Most High. However, the person who experiences this manifestation is still excused. For he finds himself on the third station, which is the place of the deficient ones, and has been overcome by light. Therefore, he is veiled from the second distinction mentioned earlier.
The most deficient place of manifestation is the domain of those who first enter the path (mubtadi). These individuals are veiled from the place of manifestation and from the manifestation itself. Yet they still perceive the place of manifestation, preoccupied with multiplicity and unity, and only find multiplicity. True perfection lies in seeing unity within multiplicity and multiplicity within unity, and not being veiled from one while engaged with the other. It is in this state that the perfect person, while interacting with people, does not become estranged from God, nor, while occupied with God, becomes distant from people. Thus, both aspects of his being are perfected.
Verses:
1-In the name of God, O lover of meeting, who dwells in the heart—
You have established the table of love within the heart, O creator of hearts!
2-You have combined your mercy, both general and particular, so that all beings may wander about there, gathering ears of grain.
3-All praise is due to God, Lord of the worlds, who constantly inundates the first with blessings and the last.
4-He is the Master of the power of servants; it is His capital for the day of reward—the people’s reckoning day.
5-To be annihilated in love is to say: “We worship only You.” From Him comes eternal life: “We seek help only from You.”
6-You are the one who guides: "Guide us to the straight path." So that light may become manifest in my heart, born into this world.
7-The state of difference is the result of His wrath; it is immense. The gathering [of selves] is the judgment of delusion; it is evident.
8-Grant to my heart a gathering, so that I may find the gathering within difference, and secure the difference with the gathering.
9-O God! The servant’s supplication is annihilation—annihilation immediately! Grant me poverty and annihilation, O Helper!"
4-Pass beyond this body's distress, for that is the sacred garden, cease seeking the sovereign.
6-"They are given to drink" so that those who drink are purified; that draught is utterly pure. He is the first and the last, He is the giver and the cup.
For we are a mirror within the people, and whoever looks at us sees himself. This is the meaning of the hadith: "The believer is the mirror of another believer." Upon this, the disciple received guidance, became aware of his own state, recognized his self and drew numerous blessings from his guide.
For the perfect one does not see the manifestations of divine presence without places of manifestation, like the limited view of those confined in the first distinction (fark-i awwal). He does not see the manifestations without a place of manifestation, like the observation of the monotheist who has not attained the second distinction (fark-i sanī). Rather, he observes the places of manifestation within the manifestations and the manifestations within the places of manifestation, attaining the perfection of his knowledge and insight.
Just as those devoted to the way have deemed it unsuitable for those who sweep their egos into refuse heaps. Thus, the seeker conceals his name and reputation, almost hiding himself in the depths of the earth, clinging to the command "Die before you die," covering himself, following the path of the most noble Siddiq Abu Bakr (may Allah be pleased with him), walking like a corpse moving upon the earth. This death of the seeker becomes natural for him, so that when the angels entrusted with taking souls come to take his trust, they greet him kindly, and perform their task with compassion and mercy, carrying his soul from exile to its true homeland. For he has died with an acceptable voluntary death—death before death—having attained the station of annihilation (fana) as explained in this section.