BEŞİNCİ BAB · YEDİNCİ FASIL · Birinci Madde
Article One
This section explains the reason for the Perfect Self's bearing this name, its journey, its realm, its location, its condition, the meanings that descend into it (arrivals), and its qualities, as well as how it cultivates seekers (sāliks).
O esteemed one! Know that the Friends of God have said: The Complete Self attains to all degrees of perfection in the seventh station; therefore, it has received the Perfect Name. Its journey is a journey with God (seyr-billâh), and its realm is a realm of multiplicity within unity (kesrette vahdet), and unity within multiplicity (kesrette vahdet). Its location is “ahfa,” whose relationship to the hidden (hafī) is like that of the soul to the body. Its condition is abiding in being (beka), and its arrivals are the meanings witnessed in all stations of this self as explained thus far. Its qualities are the praiseworthy attributes of these selves mentioned.
The blessed name that the perfected one in this station makes his remembrance (vird) is “Kahhar,” which is also the seventh name. The seventh station is the highest of all stations, for it has attained the highest degree of sovereignty over the inner realm and the striving (mücâhada) with the self has been completed. In this station, the perfected one no longer needs to perform asceticism (riyāzat). For he has found the middle way and is content with it. Therefore, there remains no desire or longing for the possessor of this station, and he obtains whatever he desires. However, he continues to seek the pleasure of the Divine. The actions of this perfected one are goodness and worship.
His breaths are power, strength, and assistance from the True One. His sweet words are pure knowledge and wisdom; they are delight and sweetness in themselves. His blessed face is tranquility and illumination. When those who behold this esteemed person remember God and reflect upon Him, their hearts are filled with remembrance and thought of Him. How should they not turn to Him when they see the face of a saint?
Perhaps this perfected one was already a saint even while in the fourth station, for the fourth station is the station of the common folk among the saints. The fifth station is the station of the select from the saints. The sixth and seventh stations are the stations of God’s most select servants among the saints.
“The Exalted is God, Whose dominion cannot be thwarted nor prevented, nor can what He gives be withheld.”
The name Kahhar belongs to the pole (kutb) of the saints, through whom they assist seekers, sending them light, guidance, and joyful tidings. Even the sudden, causeless states of the heart in the inner worlds of the seekers—such as attraction (cezba), joy (sürūr), and tranquility—are assistance from the pole of that time, which is a response to their remembrance and turning towards Him.
This possessor of the station does not cease serving God for even a moment. He is in a state of worship with all the members of his body; either with his hand, or his foot, or his tongue, or simply with his heart. He never neglects worship. The seeker in this station has abundant forgiveness, humility is fitting in him, his joy and satisfaction are in the people’s turning to God and their devotion to Him. His anger and sorrow are at their turning away from God and falling into heedlessness. His affection and love for his disciple surpass his affection for his offspring who come from his own lineage. This perfected one spends much time in hunger, his movements are few, and his bodily strength is weak. He commands good and forbids evil; he speaks with grace and humility, shows affection to those deserving of it, and indicates dislike towards those unworthy of it. Yet even while doing so, he harbors no malice or hatred in his heart toward anyone. He performs actions for God’s sake and does not fear the criticism of those who criticize him.
The wrath of this perfected one is mingled with his favor (lütf), his anger with his clemency (hilm), and his majesty (celāl) with his beauty (cemâl). Therefore, he can be angry while being pleased, and pleased while being angry. However, he performs everything in its proper place and proceeds justly in all conditions. If he directs something with his aspiration (himmat), he sees it manifest exactly as he intended, for the desire of this perfected one is in accordance with God’s will. His displeasure and his anger are both from Him. His soul is always with God, always at peace.
Verses:
1- Whoever throws a face towards the sky's direction,
His spit returns to his own face eternally.
2- If you claim to be a man, tell me what these things are?
Know that those who call virtuous ones false are blind.
3- You are of those drinking from the eternal goblet,
You are the most beautiful of beauties, moon-faced one.
4- Kings of the realm of the unseen!
Falconers of the nearness of the innermost.
5- In the ocean of "Be and it shall be,"
You are the desired one, the ultimate goal.
6- It would be a pity if you fail to discern
The essence of the soul from the rocky earth.
7- O Kâsımî! Whatever exists is His will,
And in God we place our trust.