ÜÇÜNCÜ FEN · İKİNCİ BÂB · BEŞİNCİ FASIL · Yedinci Madde
Seventh Point
Regarding the final signs of remembrance through speech.
Beloved! It is known that the friends of Allah have said: Perpetual remembrance (dā’imī zikr) is the key to the wondrous realities of the realm of the unseen (malakūt), and proximity to the station (maqām) of essence (lāhūt). Perpetual remembrance is not merely remembrance through the tongue and heart. Rather, the rememberer must always remain attached to his heart and be its servant. Thus, he protects it from inclination towards people and animosity, from thoughts of past and future, and from considerations related to managing and ordering his affairs, so that ultimately his state becomes pure and simple. He should constantly direct his attention to the Real (Hak ta'ala) and be present before His exalted presence, ready for His command, filled with His remembrance and contemplation. The rememberer must remove satanic and egoistic impulses (hawātir) and polish his heart with the refinement of Allah’s remembrance. Indeed, even before purification of the heart (tasfiye), one should concentrate on the fundamental principles of Islamic belief and the knowledge of prayer, avoiding preoccupation with other intellectual and sensory matters and showing no interest in them, so as to remove satanic and egoistic impulses and attain tranquility and presence.
For if a person were to learn all the sciences known by the ancients and the moderns, at the end of his life none of that knowledge would benefit him; it would all vanish from his mind. But if one possesses a soul that has attained tranquility and has entered the realm of the absolute unity (daire-i vahdat) of existence, then it is that very tranquility which is the absolute unity that remains with him at the time of death and assists him. Therefore, one must always be aware of the states of his heart (vukuf-ı kalbī), for the attainment of the tranquility of nearness to Allah is necessary for every knower (ārife).
Rubā’ī
O master, settle in the abode of the people of the heart,
Acquire a new heart beside the left side.
If you desire to see the eternal Beloved's beauty,
Your heart is a mirror; gaze upon it within your heart.
(Translation of the Rubā’ī)
O master, settle in the abode of the people of the heart, acquire a new heart beside the left side. If you desire to see the eternal Beloved's beauty, your heart is a mirror; gaze upon it within your heart.
The rememberer, through perpetual remembrance, attains a station where the knowledge from Allah (ilm-i ledunnī) opens up in his heart and he clings to them and derives pleasure from them. If divine attraction (cezbeh) does not reach him, he remains with that knowledge and cannot progress. But the All-Merciful guides the faithful rememberer to the right path, takes him from those knowledges and draws him towards His love. Thus, the rememberer abandons preoccupation with the ledunnī sciences which are like the waves of the sea of Allah’s knowledge, and proceeds along the path of love, reaching the way of tranquility. Through perpetual remembrance, he attains a station where it is said to him: “Cease remembering! Until you see how the one being remembered (mezkūr) remembers you.” For you are not a rememberer; rather, you are eternally the remembered (mezkūr). But you did not know this from your bodily veil.
Through perpetual remembrance, the rememberer loses himself completely in Allah’s remembrance and experiences annihilation (fanā) of his self. Then he abandons remembrance through speech and remains constantly tranquil in remembrance with his heart. Thus, since the heart of the rememberer is confused and disordered in remembrance through speech, he is forbidden from remembrance through speech to such an extent that for months and years Allah’s remembrance does not come to his tongue except during prayer. This is a sign that the remembrance of Allah has reached his secret; it is when he ceases remembering that Allah's remembrance pierces his tongue like needles or when his entire face becomes a tongue, flowing with light and mentioning Allah. When the rememberer’s time becomes pure and cleansed, he finds within himself a hand of striving (himmet) with which he can draw from the realm of the unseen (manawī realities). With every release from his own perceptions, he hears voices so intense that they are almost enough to rupture his eardrums. He prostrates in supplication with an involuntary cry and there Allah’s grace reaches him, detaching him from the world as much as his capacity allows. As it is said, “He will become my ear,” which is a sign; "Allah is the friend of the believers, bringing them out of darkness into light," (Al-Baqarah, 2/257), and "Indeed, there is help and victory from Allah" (Al-Kahf, 18/44). These verses clarify this. “This is by the grace of Allah. He gives it to whom He wills. Allah is the owner of great grace.” (Al-Jumu’ah, 62/4)
Experience has proven that the nearest path to knowledge of Allah is to persevere in remembrance and be constantly occupied with it. For the name belongs to the named (müsemmâ), they are inseparable.
The rememberer so frequently mentions the names of Allah with his tongue that veils are lifted from his heart, and his heart attains the station of spiritual vision (shuhūd). His heart does not need remembrance through speech because it is unsuitable for a servant to contemplate his Lord in that station. Therefore, repeating the names is contrary to the etiquette of tranquility.
Just as when a person approaches the presence of a ruler and stands before him in service, he does not need to constantly repeat the name of the ruler. If he were to do so, he would be considered insane and banished from that exalted presence. Similarly, it is clear that the remembrance of Allah is a guide to Allah. He who finds Allah no longer needs a guide.
Qīta
Remembrance is not in the assembly of witnessing (mushahade),
Remembrance is for those on the path of striving (mujāhada).
The nightingale says, “Where?” because it is unseen,
If you are present, why do you say "hu"?
(Translation of the Qīta)
Remembrance is not in the assembly of witnessing. It is for those on the path of striving. The nightingale speaks "kū" because it is unseen; if you are present, why do you speak “hū”?
Nazm
1- What a state that you have become my heart's friend,
My companion, confidant, and beloved, you are.
Okay, here's the translation of the provided text, aiming for faithfulness and preservation of meaning within a classical Islamic/Sufi context:
1- This what felicity that my beloved you are; friend, beloved, and companion you.
2- The remedy of my sorrowful heart you are. The healing of my ailing soul you are.
3- From my joy I cannot contain myself in this world, for constantly my grief you have borne.
4- Were the people of the world to be hostile to me, there would be no sorrow; for whoever watches over me is You.
5- Whether sweetness or harshness befalls my soul, You are my companion in every state.
6- My heart has surrendered to You, O spirit of the world! From eternity you have been my beloved.
7- Were I to describe the beauties, within the heart it is You alone who resides. My desire, my chosen one, wholly You are.
8- Whether I utter Your blessed name or remain silent, all that is spoken from my heart is You.
9- In hearts, reverence is shown to You; [it is said] "I deny not, all affirmation is You."