BEŞİNCİ BAB · BEŞİNCİ FASIL · Üçüncü Madde
The Third Article
This section details the levels of *‘ilm al-yaqīn*, *‘ayn al-yaqīn*, and *ḥaqq al-yaqīn*; the conditions and pillars of Unity of Witnessing (*waḥdat al-shuhūd*) and Unity of Existence (*waḥdat al-wujūd*).
O esteemed one! It is known that the friends of God have said: The seeker (sālik) who is sincere in his striving progresses beyond the level of *‘ilm al-yaqīn* to the level of *‘ayn al-yaqīn*, and there, being seized by the attraction (*jazba*) of the Real, he attains the level of *ḥaqq al-yaqīn*.
*‘Ilm al-yaqīn* is knowledge derived from rational proofs. *‘Ayn al-yaqīn* is knowledge acquired through observation (witnessing/perception). As for *ḥaqq al-yaqīn*, it is the annihilation of the attributes of the servant in the attributes of the Real, so that the servant remains eternally with Him in terms of knowledge, witnessing, and actuality. For indeed, the only thing that perishes of the servant are his attributes; his essence does not find annihilation.
Therefore, the essence of the annihilated servant must remain eternal. As is the case with the ignorant fools who slander God, the essence of the servant does not perish in the Essence of God. Because the servant, by presenting utter servitude, humility, helplessness, and poverty to his Lord, passes beyond all attributes that are contrary to servitude, thereby drawing near to Him; and He, in His generosity, bestows upon the servant qualities praised from His own Essence as a recompense for the servant’s perishing, ugly attributes.
Although the Most High is capable of everything, and the servant is powerless over everything, yet when the Lord wills, He removes the evils found in a servant and gives him favors that leave other servants powerless. He is the Absolutely Wise One (the Executor of Wisdom – *Fa‘‘āl-i Ḥakīm*). If He grants power to a helpless servant – with His permission – he becomes the master of disposition within the cosmos. For servitude and Lordship are mirrors for each other, reflecting from one another.
Servitude is manifested by being content with what exists, enduring that which departs, and preserving the boundaries (limits) of religion. Its example is a piece of coal: if the light of fire falls upon a wall and it reflects from there onto that piece of coal, illuminating it; this is like *‘ilm al-yaqīn*. If the radiance of the fire faces the coal without a veil or obstacle, then it becomes *‘ayn al-yaqīn*. And if the coal remains near the fire, burns with its heat, and is dyed with its color, so that darkness turns into light, coldness into warmth, and other qualities become the states of the fire, this is like *ḥaqq al-yaqīn*. Thus, through striving (*mujāhada*), the seeker can reach the sixth station. However, reaching the seventh station from there depends on being seized by a seizure (jazba) from the attractions of God. The seventh station is described as the station of *ḥaqq al-yaqīn*, the station of Oneness (*ahadiyya*), the station of aggregation of aggregates (*jam‘ al-jam‘*) and the station of subtlety (*amā*).
If you attain this level of reality and find perfection in actuality (state) – a state of *tawḥīd* – then the errors and shortcomings of those who imitate in verbal *tawḥīd* will appear to you as if they are stained with the filth of their natures, overcome by their passions and desires, and obstructed by various veils. They have assumed that whoever knows Unity of Existence is a monotheist and aware of reality. Perhaps such a person has attained the pinnacle of degrees of perfection. However, this is not the essence of the matter, and all that they assume is false. For knowing Unity of Existence has brought no benefit to those who know it. There are times when, because of their knowledge of it, they fall into disbelief and stray from the path of religion, becoming heretics and falling into the darkness of their natures.
What is beneficial for the seeker on the path of travel and striving is to see Unity of Existence in all his observations universally. Simply knowing is not sufficient, nor is it complete; it is deficient.
Witnessing (*shuhūd*) is a necessary state that is attained through *mujahada*. It manifests through recognizing one’s worthlessness and exposing one's poverty (*zull wa iftikar*). For witnessing only arises from striving and gains firmness. The state of witnessing benefits the possessor when he acts according to the commands of religion and is endowed with beautiful traits worthy of praise. Otherwise, he falls into the rank of those who are destroyed as heretics.
Verses:
1-Understand this world full of images and designs, and observe it. Understand a storm of roses and a spring’s exuberance, and observe it.
2-Bind your tongue so that the eye of your soul may open. Observe the horizons filled with the brilliance of your beloved.
3-The one who seeks and is sought will be of a single hue. Understand this One as thousands today, and observe it.
4-That hidden fire which burns the entire world is that; observe it in the heavens filled with smoke and sparks.
5-That nectar which is hidden within the needle’s eye, understand it. It has put on a dress of thorns; observe it.
6-Understand the bodies as dust settled upon the face of the soul. That moon appearing beneath the dust, observe it.
7-Seek the soul of the world and find Him within yourself. Observe that tress of night and cheek of day.
8-Since you are the sweet fruit of the tree of both worlds, understand what kind of tree and what kind of fruit this is, and observe it.
9-O God! Open your eye of insight and look at this world; observe it as the gathering place, paradise, and hell.
Truth! Open the eye of insight and gaze upon this world. Both Resurrection, Paradise, and Hell exist within it; understand this and observe.
[138] The Journey Within God (Seyr-i fillâh); walking in Truth: It begins after the first journey is complete and continues eternally. The eternal realm, the abode of the initial stage of the journey, endures forever.
[139] The esteemed author here draws attention to the dangers that may arise within the station of Unity of Existence (Wahdat al-Wujud). If a servant attributes actions contrary to the revealed religion to God Most High in the station of “There is no actor but God,” he will stray far from the faith.
[140] The All-Merciful, most loving, burning with love for His servants whom He desires, deeply loves righteous servants and brings them to acceptance through His mercy – supremely worthy of being loved – is God Most High.
O esteemed one! Know that the friends of God have said: The self-articulating ego (nafs-i natika) in the fifth station has become the satisfied self (nafs-i razia), characterized by perfect contentment in all its states, for its name is contentment. Indeed, God Most High addresses this self with the words: "O tranquil soul! Content with Him, and let Him be content with you, as you return to your Lord" (The Fig, 89/27-28). The spiritual journey of the satisfied self is within God (Seyr-i fillâh).
The universe, the realm of Divine Essence (Alam-i Lahut), the place – is the secret of secrets. It is non-existence (fana). However, this is not like the fana described in the third station (previously mentioned). The difference between these two fana lies in that the earlier fana is the state of the seeker who possesses a moderate degree of awareness, being unaware of the sensations of his senses. The fana of the fourth station is the state found at the ends of journeying and self-discipline, graced with abiding presence (beka), it is the annihilation of attributes and the readiness of the seeker to attain beka. For beka is the same as the third fana, which occurs after that fana. And it is witnessing that truth in its highest station (haqqa’l-yakīn) which only manifests in the seventh station.
The manifestation of actions (tajalli-i af'al) is when an action from God's actions is revealed to the heart of a servant. For God Most High reveals His actions to the heart of His servant. Thus, His power flowing through all things becomes apparent to the servant. Consequently, that servant finds only God moving and remaining steadfast. This state is witnessed by him, and it is known only by those who are qualified. The manifestation of actions is a place where feet slip. Therefore, fear and danger arise for beginners (mubtadi) in journeying and self-discipline, because they completely divest themselves of action. However, the servants whom God preserves always remain upon the straight path (sharia), [and the manifestations do not cause their feet to slip].
Though our existence is transient, our witnessing remains eternal. The Beloved offers a cup; thus, our difficulties are resolved.
The Journey Within God (Seyr-i fillâh); walking in Truth: It begins after the first journey is complete and continues eternally. The eternal realm, the abode of the initial stage of the journey, endures forever.
[139] The esteemed author here draws attention to the dangers that may arise within the station of Unity of Existence (Wahdat al-Wujud). If a servant attributes actions contrary to the revealed religion to God Most High in the station of “There is no actor but God,” he will stray far from the faith.
[140] The All-Merciful, most loving, burning with love for His servants whom He desires, deeply loves righteous servants and brings them to acceptance through His mercy – supremely worthy of being loved – is God Most High.