ÜÇÜNCÜ FEN · İKİNCİ BÂB · DÖRDÜNCÜ FASIL · Onuncu Madde
**Article Ten**
Concerning the conditions, principles, and methods of entering *halwa*—the most advanced stage of seclusion—and how to attain the meanings (*wāridāt*) and secrets that are its ultimate culmination, along with how spiritual realization is achieved.
O esteemed one! Know that the friends of God have said: Those who embark upon the path of gnosis (*irfān*) and approach the presence of the Divine, the people of certainty (*yaqīn*), withdraw from humankind and their own selves, retreating to a dark and constricted space in their own corner, becoming *halwat-nişīn*. They draw closer to their Lord as much as they distance themselves outwardly and inwardly from people.
There are conditions, principles, methods, meanings (*wāridāt*), and secrets for entering *halwa*, which serve as helpers, guides, and close friends for one who enters it. The conditions of *halwa* are the conditions of the Divine path, which rectify and strengthen the conditions of faith previously explained: namely, learning purity (*tahāra*), ritual ablution (*abdest*), and prayer; abandoning worldly pleasures; turning towards the depths of the heart; knowing the truth of hearts and souls. Indeed, without these four conditions, entering *halwa* is perilous.
The principles of *halwa* are the principles of the path of gnosis: namely, eating little, sleeping little, speaking little, seclusion (*uzla*), constant remembrance (*dhikr*), and complete contemplation (*tafakkur*). Without these six principles, entering *halwa* is like entering a prison or dungeon.
The method (*usūl*) of *halwa* is the same as the method of the stations (*maqāmāt*) of the human soul, which will be explained later: namely, acquisition (*tahsil*), surrender (*tawakkul*), delegation (*tafwīz*), patience (*sabr*), and complete acceptance (*riḍā*). Indeed, unless these four methods manifest in the heart, entering *halwa* is perilous and forbidden.
For the seeker of gnosis, who is a captive of the sultan of imagination (*wahm*), entering *halwa* without a perfect guide (*murshid*) is harmful to reason—a dangerous undertaking lacking security. But whoever possesses the aforementioned conditions, principles, and methods completely becomes one of the people of certainty and is safe from every danger (*khātar*). To him who enters *halwa* without the permission and guidance of a *murshid*, it is said: “Return to your home and family.” In that seclusion, states (*ḥālāt*), meanings (*wāridāt*), stations (*maqāmāt*), discoveries of Divine secrets, and acts of grace are bestowed. Therefore, whoever enters *halwa* and seeks the trials of the valiant must first create distance between himself and people, locking the door to his home for seclusion. Thus, he should have no news from the outside world.
Thenceforth, he must close the door of seclusion between himself and his household, ending their companionship and remaining alone, so that no one comes near him. He should sit cross-legged facing the *qibla*, engaging in silent remembrance (*ḥafiyya*) of God, day and night, with the testimony of oneness (lā ilāha illallah) or the Most Beautiful Name (Allah). He should leave his dwelling only for necessary needs, such as relieving himself, attending congregational prayers, and Friday prayers. Otherwise, he should continue his seclusion without interruption. He must protect himself from corrupt thoughts and fantasies (*hawātir wa ḥayālāt*) that arise at night.
Thus, nothing—neither from within nor from without—should distract him from remembrance and contemplation.
Next, he should be cautious in choosing his food. He should eat only fat-free foods of non-animal origin, consuming no more than half of his stomach’s capacity. Thus, he should avoid overeating and drinking. His temperament should remain moderate. His nature should not dry up and cause various fantasies. But if his heart changes with the inspirations (*wāridāt*) that come to it, he should consider this a blessing. He should partake of the *wāridāt* of the angelic realm—spiritual *wāridāt*, and distinguish between them and the fire of Satan by the coldness and pleasure or pain and wonder he finds in his own self at the time of the *wāridāt*. For when *wāridāt* descend upon the heart from an angel, it is certain that the body will find coolness and pleasure, not distress or wonder; its form will remain unchanged. Knowledge and wisdom (*ḥikma*) will remain in the heart, and nothing else.
When *wāridāt* come to the heart from Satan, it is certain that his body will experience burning, pain, and anguish; confusion, fragmentation, and bewilderment will remain in the heart. He should protect himself from it by engaging in remembrance and contemplation, thereby emptying his heart of it and finding relief. He should surrender to that *wārid*.
The seeker of seclusion should adopt two principles when entering *halwa*. The first is undoubtedly the truth that God Most High has no partner or likeness. As He declared in His own words: “Nothing is like Him.” (Shura, 42:11), announcing His transcendence from form and appearance. Therefore, whatever appears to him in seclusion—even if it says, "I am God"—he should say, "God be glorified! You are a creation of God," and preserve the image he sees, turning away from it and continuing his remembrance and contemplation.
The second principle for one entering *halwa* is that he should seek only God in his seclusion and not turn to anything else (*mā sivā*). Even if the entire universe were given to him, he should accept it with humility and remain unattached to any of it, turning instead to the remembrance and contemplation of God, the Creator of the universe, so as not to separate himself from them. For God Most High tests him by showing him the wonders of His dominion. If he becomes attached to anything of that, it will vanish from him; if he attains his ultimate goal, nothing will depart from him, and he will attain all his desires.
God Most High first tests the servant by opening to him the hidden realm of the heart (*ḥis*), which is a world of the unseen. Dark walls do not prevent him from seeing what people do in their homes. It is necessary for one to keep his secrets from everyone, lest he become self-satisfied by saying, "So-and-so is a gossip, so-and-so drinks alcohol, so-and-so commits adultery." He should place the attribute of Settār (the concealer) within himself. When someone who commits such acts comes to him seeking advice and counsel, he should not disclose it to anyone else but give it in private.
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If he remains in this state, a light is revealed to him wherein he sees no one but himself. It is then that a profound ecstasy and intense love seize him—an experience unlike any he has known before. In that moment, everything appears insignificant to him. He moves like a lamp within that light. If he lingers there, a vision is shown to him of the faces veiled in curtains, and their voices reach his ears as if they were speaking from behind a barrier. He hears them reciting verses and praising God with tongues of fire. The veils are lifted from before his eyes, and he sees them in all their splendor. They welcome him and say, “O blessed one! You have attained the station of certainty.” Then, he is taken to the Throne of Majesty, where he beholds the Divine Presence. He hears the voices of the angels praising God with a sound that shakes the foundations of existence. His heart melts away from fear and awe, and his soul is filled with love and longing.
At this point, if he remains in this state, he will be granted the vision of the Prophet Muhammad (peace and blessings be upon him) and his blessed family. The Prophet will greet him with a smile and say, “Welcome, O friend! You have arrived at the end of your journey.” He will then be taken to the Garden of Paradise, where he will find all the delights that his heart desires. He will dwell there forever in peace and happiness, free from sorrow and suffering.
However, it is important to note that this path is not easy. It requires great effort, perseverance, and devotion. One must purify one’s heart from all impurities and dedicate oneself entirely to God. Only then can one hope to attain the ultimate goal of union with the Divine.
It should be understood that these visions are merely symbolic representations of spiritual realities. They are meant to inspire the seeker to strive for greater closeness to God, not to become attached to them or to seek worldly fame and recognition through them. The true reward lies in the inner transformation that takes place as one progresses along the Sufi path.
Appearances in human form are seen. They have a remembrance (tasbih) that, when heard, is recognized. He sees his own appearance among them. With it, he knows his station (maqam), the time of his presence, and his own condition (hal).
If that does not abide within him, divine thrones (arshs) are shown to him. There he sees the form of everything. He finds there all things revealed to him up until this moment. All essences (mahiyyat) and knowledges become manifest. At that time, he knows his own reality and the ultimate degree of his station. He recognizes what level he has attained in knowing God (ma’rifah) and befriending God (wilayah). If that does not abide within him, then every master and teacher is shown to him. He sees their work. He takes what they taught.
If that does not abide within him, then the attribute of motion (muharrik) of God is manifested to him. If he does not find solace in it, then God manifests Himself with His names and attributes. Then, from the intensity of the light of that name, the gnostic perishes and transcends himself. He attains eternity (baqa) in God, clothed in spiritual garments appropriate to his condition. From there, upon his trace, he comes again to the earth bound by the realm of sensations and limitations, or he remains in the divine (lāhūtī) realm to which he has ascended. This spiritual ascension (miraj) occurs through entering seclusion (halwat).
The duration of ascending to these manifestations (spiritual ascension) is long or short, according to the seclusion-enterer’s tranquility and heedlessness. He finds God's presence as much as he forgets people. If the one who enters this seclusion turns completely towards the Lord of the worlds with sincerity and firm belief, then none of these secrets and states are revealed to him, nor does he remain on his path without those trials and tribulations, but passes through them all. With God’s help, with transports of love, with safety and swiftness, he reaches the degree of manifestations of attributes, actions, and names. Thus, the seeker (murid) and enraptured one (majdhub) quickly find nearness and tranquility in God's presence. Help is given to the seeker and traveler (salik) with discoveries (kashf) and miracles (karamat). The heedless and estranged one remains in a state of closeness to people.
**Rubaiyat**
1-God exists, He is magnificent; this self and you are mere assumptions.
If you show interest in the dead, you are blamed. From whomsoever you ask, you are deprived.
If you bind your heart to God, you will be served.
2-You are between God and people; if you incline towards creation, you are disdained.
You are bankrupt if you separate yourself from these people.
If your devotion is to the Lord of the people, then your heart is devoted to Him.
3-The abode of the beloved cannot be a place for companionship in union (waṣl).
The lover remains alone with his grief, without mercy in union.
And God says, "Wherever you are, I am with you." [330]
He who finds Him through self, becomes intimate with the secrets of union.
4-What do people have that you incline towards, O heart?
What worthlessness do you ascribe to, O heart?
You follow the trace of every ignorant one, O heart.
Come to God, so that you may disregard the people, O heart.
5-Show compassion to God’s creation and find mercy.
Be gentle and respectful towards the foolish and find comfort.
Be kind and agreeable to everyone and find elevation.
If you cannot do this, withdraw into seclusion and find honor.
6-Leave the people to their Creator; draw yourself away.
In every matter, understand injustice, evil, justice, and goodness.
Do not burn with the fire of complaint, asking "Why?"
Observe everything with submission and go pleasantly to paradise.
7-Be gentle with everyone, be forgiving and concealing (of faults).
Know your worth in the eyes of people; do not reveal all things.
Annul creation and find the Creator, O heart!
This advice is my testament to all my friends.
8-God! All the pleasures you have experienced are illusions.
Everything you have seen and heard is an illusion.
All the hardships you have endured while wandering around are illusions.
Even sitting and pursuing desires are illusions.
[305]. Seclusion: To not mix with people, to live apart, in solitude. In Sufism: To avoid sin, to worship more sincerely and devotedly by withdrawing from society and living in a desolate and solitary place, alone. This is also called retreat, seclusion, unity. Mixing with society is called mingling, association, and companionship. The purpose of seclusion for the mystics is not to be excessively present in society, not to waste time with trivialities, but to evaluate time through worship and contemplation by withdrawing to a corner and living there alone.
[306]. Neglectful: Unaware, careless, insensitive. Not planning or calculating what will happen beforehand.
[307]. Here is a reference to the miracle of the white hand mentioned in verses 7/108 of Al-A'raf, 20/22 of Taha, 26/33 of Shu’ara, 27/12 of Naml and 28/32 of Qasas.
[330] Refers to Quran 57:4.
[308] . The Gnostic of God (Ārif-i Billah): One who attains experiential and intuitive knowledge of God through the path of unveiling and witnessing—that is, spiritual and emotional experiences—is called an Ārif-i Billah or simply an Ārif. According to this understanding, God is known as *Maruf* by the Gnostic through this path. (Uludağ, op. cit., p. 51.)
[309] . An attribute of Allah, meaning “ever-living.”
[310] . According to hadith science, a rare hadith narrated jointly by two or three individuals from a hadith master is called "aziz." If the narrators form a community, the hadith takes the name "mashhur." (Subhi es-Salih, *Hadis Sciences and Hadith Terminology*. Translated by M. Yaşar Kandemir, Presidency of Religious Affairs Publications, Ankara 1981, p. 193.)
[311] . *Sekr*: In Arabic, it means "intoxication." It is the state in which the seeker (sālik) transcends self-awareness due to the influence of a divine influx upon the heart and falls into the realm of the unseen. (Cebecioğlu Prof. Ethem, op. cit., p. 552.)
[312] . *Hayret*: An Arabic word expressing astonishment. It is a state between ambition and despair concerning God. (Cebecioğlu Prof. Ethem, op. cit., p. 259.)
[313] . *Fakr*: Means "poverty." In Sufism, it is the dervish's awareness of possessing nothing, realizing that Allah is the true owner and possessor of everything. It is annihilation (fanā), non-existence, and nothingness. Briefly, in Sufism, it is the state where the servant does not perceive his own actions. The servant acts according to Allah’s will and desire, annihilating his own will within Allah's will. (Uludağ Süleyman, op. cit., p. 171.)
[314] . *Halvet*: Meaning seclusion, retreat, solitude, living alone, avoiding social interaction, not being in a state of mixing with others. In Sufism, it is: a- Being in a state and place where neither an angel nor any other person is present, speaking secretly (spiritually) with God, engaging in spiritual conversation; b- Severing connection from all else and turning completely towards Allah, dedicating oneself to worship. (Uludağ, op. cit., p. 206.)
[315] . *Ayan*: Manifest, evident. In a place that everyone can see and know.
[316] . *Vārid-vāridāt*: The literal meanings of these two words are "coming, arriving, descending, those coming, those arriving, those descending." In Sufism: Meanings that come to the heart from the unseen (from God) without the servant’s intention. A divine influx (*vahid*) is called *vārid-i Haq* (a visitation of Truth); a meaning derived from knowledge (Sharia) is called *vārid-i ‘ilm* (a visitation of knowledge). Some visitations cause joy and delight, others sorrow and distress; these are also named *vārid-i surūr* (visitation of joy), *vārid-i bast* (visitation of constriction), *vārid-i hüzn* (visitation of sadness), and *vārid-i kabz* (visitation of withholding). (Uludağ, op. cit., pp. 510-511.)
[317] . *Yakīn*: Certainty, knowing something firmly and definitively. (Yakīn: Is a quality of knowledge that surpasses the level of cognition and discernment. It is called *‘ilm-i yakīn* [knowledge-certainty], not *ma’rifat-i yakīn* [gnosis-certainty]. *Ayn-al-yakīn*: The nominative form of the word is *ayn-al-yakīn.* To know as if one sees with the eye, or by witnessing. For example: We see smoke in the distance and we scientifically know that there is a fire. This degree of knowledge is called *‘ilm-el yakīn*. If we approach the fire and see it with our eyes, then we know it through *ayn-el yakīn*. Furthermore, if we understand its existence with all our senses and also know its burning and other qualities, the degree of this kind of knowledge is called “*hakka’l-yakīn.*” [Hakka’l-yakīn: The attributes of a servant who becomes annihilated in the attributes of the Most High, finding eternal subsistence within Him through knowledge, witnessing, and presence. Ö. Nasuhi, Ottoman-Turkish Dictionary, Internet.)
[318] . *Halvet-nişîn*: Those who withdraw to a solitary place and devote themselves to worship.
[319] . *Hikmat*: a- Philosophy; b- The faculty of thinking in moderation; c- Knowledge combined with practice, true knowledge gained through experience; d- Words that are fitting to Truth; e- Accuracy in speech and action; f- Perfection in everything; g- Knowing things as they truly are. Hikmat is the army of God. With it, He strengthens the hearts of the saints. Sufi poetry is also called *Hikmat*. (Uludağ, op. cit., p. 226.)
[320] . *Kutub, kutb*: Pivot, the lower stone placed under the millstone that allows the upper stone to turn. In Sufism: a- The greatest of the saints; b- The place where God casts His gaze in every age—a single person; c- The Kutub is the spirit of the world; the world is like his body. Everything moves around him and under his shadow. That is, he governs everything. (Uludağ, op. cit., p. 299.)
[321] . *Yesār*: Left, left hand; existence, wealth; youth; abundance; ease.
[322] . *Hamiyet*: Means "zeal." The quality of showing effort and care in protecting the sacredness, the rights of the nation, honor, and reputation. It is the zeal to preserve and defend Islam and Islamic beliefs, the Sunnah of the Prophet (peace be upon him), and fellow brothers and sisters in faith and struggle.
[323] . *Gayret*: a- To work with diligence and perseverance; b- To envy, to begrudge; c- To work with fervent and pure feelings; d- To rise up for defense against those who violate religion, faith, honor, etc.
[324] . *Illiyyūn*: The highest stratum of Paradise. The place of the perfect believers who journey into the afterlife. It is the divan of the guardian angels, where the righteous deeds are raised. In the Hereafter, it is the degree closest to the countenance of acceptance.
[325] . *Vecd*: Means finding, being, becoming, meeting. In Sufism: a- Ecstasy. It is what comes into the servant’s heart without any intention or effort on his part (inspiration, feeling, grace, visitation); b- Vecd is a meeting, a face-to-face encounter. All the grief and joy that the heart encounters are forms of *vecd*; c- *Vecd* is revelations and manifestations from God. (Uludağ, op. cit., p. 514.)
[326] . *Mirāj*: The Prophet’s meeting with God. Sufis, beginning with Bayezid Bistami, have claimed to have undergone *miraj*. *Mirāj* is generally described as the soul's ascent and spiritual journey.
Ascent, subsidence, profit and loss – these are terms denoting fluctuations. (Uludağ, op. cit., p. 335.)
[327]. Manifestation: It means to become apparent, to be revealed, to appear, to emerge.
In Sufism, it refers to lights originating from the Unseen and becoming visible in the heart. Action manifestation:
It is when an action of God becomes manifest in the heart of the servant. The servant knows all actions from God pertaining to every action in the world that is a manifestation of God’s action. He says, "There is no actor but God." Attribute manifestation: It is when one of God's attributes becomes manifest in the heart of the servant. (Uludağ, op. cit., pp. 472-473.)
[328]. This is also called a captivated seeker. A seeker who possesses the capacity for attraction and is on a specific path of spiritual practice initially embraces sincerity in all forms of asceticism, striving, spiritual distress, and dealings. He fulfills its conditions completely. Then, like honey after a bitter fruit, he attains a state of spiritual and devotional tranquility, escaping the burning and destructive difficulties of asceticism and striving. (Sühreverdî, *Avârifü’l-maârif*, trans. *The Essentials of Sufism*, H. Kâmil Yılmaz – İrfan Gündüz, Vefâ Publishing, Istanbul, no date, p. 111.)
[329]. This is also called a detached seeker. A seeker who is on the path of spiritual practice in an absolute sense is not worthy of the station of a guide (shaykh). Because he possesses some attributes belonging to the self, he cannot attain the degree of guidance. He receives as much as God bestows from the stations of asceticism and dealings within the path of spiritual practice. However, he does not reach a level where he can refresh those experiencing difficulties on the path of spirituality. (Sühreverdî, op. cit., p. 110.)
[330]. See Hadid 57/4.
If he goes beyond this, then the realm of forms and images is opened to him, the realm of beautification (tahsîn), and the realm of ornamentation (tezyîn). He knows which form each intellect possesses in its sacred forms. The beautiful form and order of medicinal plants, the softness and mercy attributes passing their qualities to those who possess them—these become visible to him. Poets and orators receive meter and rhyme from this station. If he goes beyond this, then the station of *qutb* is opened to him. Everything he has witnessed in the spiritual realm before this is a left world (âlem-i yesâr), whose place is the heart. When this realm is opened to him, he knows the ordering of beings, how existence is given to everything, and many secrets of the universe. He is able to retain what he sees. He has the ability to convey with allusions and signs to those to whom it should be spoken.
If he goes beyond this, then the realm of anger and zeal (hamiyet) is opened to him. He knows the sources of anger and zeal among the people of the world, the causes of disagreement and animosity, the reasons for the incompatibility of forms and images. If he goes beyond this, then the realm of striving is opened to him, the unveiling of truth (*izhâr-ı hak*), the straight paths (*mezâhib-i mustaqîma*) and the laws sent by God (*sharâyi-i münzile*). Every station that is opened greets him with respect and reverence. If he goes beyond this, then the realm of wonder is opened to him. He knows his impotence and shortcomings. This is the realm of the most elevated (illiyyûn).
If he goes beyond this, then the ranks and degrees of paradise are opened to him. He knows the interpenetration of various blessings and their superiority over one another. He stands on a narrow path. From there, he sees the ranks and lower steps (dereke) of hell, their interpenetration, and its torments in detail. If he remains in this discovery, then destructive spirits are shown to him. He finds them gathered in a place of intoxication and wonder. The Sultan of Ecstasy overcomes them. Their state invites him.
4-You remained with the people and considered the dead alive. You have strayed from the living; be ashamed, feel shame (hayâ).
The duration of ascending to these manifestations (spiritual ascensions) depends on the seclusionist’s tranquility and his heedlessness—it may be long or short. He finds the nearness of God as much as he forgets people. If the one who enters into seclusion sincerely and with firm belief turns completely towards the Lord of the worlds, then none of these secrets and states will be revealed to him, nor will he escape the trials and tribulations on his path, but will pass through them all. With God’s help, with the attractions of love, with safety and speed, he proceeds to the rank of action, attribute, and divine name manifestations. Thus, the aspirant and the captivated one quickly find nearness and tranquility in God's presence. Assistance is given to the seeker and the traveler with discoveries and miracles. The heedless and estranged remain in a state of closeness to people.
If he goes beyond this, then the realm of anger and zeal (hamiyet) is opened to him. He knows the sources of anger and zeal among the people of the world, the causes of disagreement and animosity, the reasons for the incompatibility of forms and images. If he goes beyond this, then the realm of striving is opened to him, the unveiling of truth (*izhâr-ı hak*), the straight paths (*mezâhib-i mustaqîma*) and the laws sent by God (*sharâyi-i münzile*). Every station that is opened greets him with respect and reverence. If he goes beyond this, then the realm of wonder is opened to him. He knows his impotence and shortcomings. This is the realm of the most elevated (illiyyûn).
If he goes beyond this, then the ranks and degrees of paradise are opened to him. He knows the interpenetration of various blessings and their superiority over one another. He stands on a narrow path. From there, he sees the ranks and lower steps (dereke) of hell, their interpenetration, and its torments in detail. If he remains in this discovery, then destructive spirits are shown to him. He finds them gathered in a place of intoxication and wonder. The Sultan of Ecstasy overcomes them. Their state invites him.
5-Just as Moses withdrew from Pharaoh’s blessings; the Ocean of Generosity gave him a white hand (a sign of divine favor).
3-The abode of the beloved cannot be the companion on the path to union. The lover, without the balm of union, remains alone with his affliction. God says,
Here is the translation of the provided text:
If he does not find rest in that [the state of witnessing], then the attribute of movement (muharrik) of Allah is manifested to him. If he does not find solace in that, then Allah manifests His names and attributes to him. It is from the intensity of this light of the name that the knower perishes and transcends himself. He attains eternity (beka) in Allah, clothed in spiritual garments appropriate to his state. Then, from that elevation, he either returns to the earth, bound by the realm of sensations, or remains in the divine realm (lāhūtī) which he ascended to. This spiritual mi'rāj is realized through seclusion (khalwa).
The duration of these manifestations (spiritual mi’rāj) varies depending on how much seclusion the one who enters it finds peace and how much he is heedless. He finds the nearness of Allah in proportion to how much he forgets about people. If, when entering into this seclusion, he turns completely and with sincere faith towards his Lord, then none of these secrets and states will be revealed to him; he will pass through all trials and tribulations. With Allah’s help, he progresses swiftly, carried by waves of love, in safety, through the ranks of actions, names, and attributes. Thus, the seeker and the transported one quickly find nearness and peace with Allah. The seeker and the traveler are aided with revelations (keşf) and miracles. The heedless and estranged remain close to people.
If he does not abide by that either, then a realm of anger and zeal (hamiyet) is opened to him. He knows the sources of discord and animosity in those who dwell in the world, and the causes of disagreement stemming from the incompatibility of forms and appearances. If he does not remain in that, then a realm of striving (gayret), revealing truth (izhar-i hak), right paths (mezāhib-i mustaqīma), and laws sent by Allah (sharā’i-i munzila) is opened to him. Every realm revealed greets him with respect and reverence. If he does not remain in that, then a realm of wonder (hayret) is opened to him. He knows his impotence and shortcomings. This is the realm of the exalted ones (illiyyūn).
If he does not abide by that either, then the ranks and degrees of paradise are revealed to him. He knows the superiority of various blessings over one another, interlocked within each other. He stands upon a narrow path. From there, he sees the ranks and lower steps (dereke) of hell, intertwined with one another, and its torments in detail. If he does not remain in this vision either, then spirits of destruction are shown to him. He finds them intoxicated and astonished in their gathering place. The sultanate of ecstasy overcomes them; their state invites him.
"I cannot bear the scent of poverty and annihilation, O Lord! Surely I have been afflicted with the catarrh of the sorrow of existence-nonexistence."
For it is now the time for solitude, as He knows our affairs better than we do, and it is necessary that we accept His counsel by obeying His command. The aforementioned qualities are related in the renowned hadith: The Messenger of Allah (peace and blessings be upon him) said: "When you see people betraying their trusts, violating covenants, and being hostile to one another, then that is the time of tribulation."
If he does not remain in that either, then a realm of form (tasvir), a realm of beautification (tahsīn), and a realm of adornment (tezyîn) are opened to him. He knows which form the minds hold as sacred forms. The beautiful form and order of herbs to be drunk, the softness and grace of qualities that carry their attributes to those who possess them—these become apparent to him. Poets and orators receive meter and rhyme from this realm. If he does not remain in that either, then the station of the pole (kutubluk) is opened to him. Before this, everything he saw in the spiritual world was the easier realm (ālem-i yesār), whose place is the heart. When this realm is revealed to him, he knows the ordering of beings, how existence is given to all things, and many secrets of the universe. He has the power to retain what he sees; he has the strength to convey it to those who need it through hints and signs.
O beloved! It is known that the friends of Allah have said: The one who enters the path of gnosis (suluk) and goes towards the presence of the Lord, distancing himself from people and from his own self, retreats into a dark and narrow place, withdrawing to seclusion (khalwa). He draws closer to his Lord as much as he distances himself outwardly and inwardly from people.
Ecstasy (vecd): means finding, being, arising, meeting. In Sufism, a-It is what arises in the soul without any intention or effort on the part of the individual; it is an inspiration, a feeling, a grace, a visitation. b-Vecd is a meeting, a face-to-face encounter. All the sorrows and joys that the heart encounters are kinds of vecd. c- Vecd is manifestations/revelations from Allah.
**Miraj:** The Ascension: This refers to the Prophet’s meeting with God. Sufis, beginning with Bayezid Bistami, have also spoken of undergoing *miraj* experiences. The *miraj* is generally depicted as a spiritual ascent and journey of the soul—referred to as *urūc*, *hubūt*, and *suʿūd-nuzūl* (ascents and descents).
**Tajallī:** Manifestation, appearance, revelation; it signifies something becoming apparent. In Sufism, these are lights emanating from the Unseen and appearing in the heart. A *tajallī* of action is when an act of God manifests within the heart of a servant. The servant understands all actions as originating from God and declares, “There is no actor but God.” An *ishtar tajallī* is when one of God’s names appears in the heart of a servant. A *sifat tajallī* is when one of God's attributes manifests within the heart of a servant.
**The Devoted Seeker (Sālik-i Majzūb):** This individual is also called a captivated seeker. Possessing the capacity for spiritual attraction (*cezba*), this seeker initially embraces all forms of asceticism, striving, spiritual distress, and interaction with sincerity. They fulfill all conditions meticulously. Then, like honey enjoyed after a bitter fruit, they attain a state of spiritual and emotional tranquility, free from the burning and destructive difficulties of asceticism and striving.
**The Disengaged Seeker (Mucerred Sālik):** This seeker, who progresses absolutely on the path (*seyr u sulūk*), is not worthy of the station of a guide (*shaykh*). Because they retain certain attributes of the self, they cannot attain the degree of guidance. They receive only as much as God bestows from the stations of asceticism and interaction on the spiritual path. However, they do not reach a level that refreshes those who encounter difficulties on the spiritual way.
(Reference: Quran 57:4)
**Ayan:** Manifest, evident; in a place where everyone can see and know.
**Vārid-Vāridāt:** Literally, “coming, arriving, descending, arrivals, comings, descendings.” In Sufism, these are meanings that come to the heart from the Unseen (from God) without the seeker’s intention. Divine inspiration (*fayz*) coming from God is called a *vārid-i Ḥaqq*; knowledge coming from the Law (*sharīʿa*) is called a *vārid-i ʿilm*. Some *vārids* evoke joy and delight, while others bring sorrow and distress—hence names like *vārid-i surūr*, *vārid-i bast*, *vārid-i ḥuzn*, and *vārid-i qabḍ*.
**Yaqin (Certainty):** Certainty is knowing something firmly and definitively. (*Yaqin* is the attribute of knowledge beyond insight (*maʿrifa*) and discernment. It is called *ʿilm-i yaqīn*; it is not called *maʿrifat-i yaqīn*. The nominative form is *ayn-al-yaqin*.) It is knowing something as if one sees it with the eyes, through observation. For example, seeing smoke in the distance indicates the existence of fire—this level of knowledge is *ʿilm-al-yaqīn*. Approaching the fire and seeing it with one’s own eyes constitutes *ayn-al-yaqin*. Further still, understanding its essence through all senses, feeling the heat of the fire, and knowing its other attributes, this degree of knowledge is called *ḥaqq-al-yaqīn*. (*Ḥaqq-al-yaqīn* is when the servant’s attributes are annihilated in God's attributes, finding abiding with Him through knowledge, vision, and presence.)
**Halvet-Nishin:** Those who withdraw to a solitary place for devotion.
**Hikmat (Wisdom):** a) Philosophy; b) The state of balanced contemplation; c) Knowledge combined with practice, true knowledge gained through experience; d) Words that are pleasing to God; e) Accuracy in speech and action; f) Perfection in all things; g) Knowing things as they truly are. Wisdom is an army of God, with which He strengthens the hearts of the saints. Sufi poetry is also called *hikmat*.
**Qutb:** Axis: The lower stone placed under the millstone that causes the upper stone to turn. In Sufism, a) The greatest saint; b) The place where God casts His gaze in every age; c) The world is his soul, and the body is like the world. Everything moves around him and within his shadow—he governs everything.
**Yasār:** Leftness; wealth; youthfulness; abundance; ease.
**Hamiyet:** This signifies zeal or earnestness. It refers to the effort and care shown in protecting sacred things, the rights of a nation, honor, and reputation. It also denotes the striving to preserve and defend faith and Islam, the Prophet’s (peace be upon him) Sunnah, and fellow spiritual brothers and sisters.
**Gayret:** a) Working with diligence and perseverance; b) Envy or jealousy; c) Working with fervent feelings; d) Taking action to defend those who violate religion, faith, honor, etc.
**Illiyyūn:** The highest stratum of Paradise—the abode of perfectly complete believers who journey into the afterlife. The divans (assemblies) of the guardian angels are called *Illiyūn*, where righteous deeds are raised. It is the degree closest to God’s acceptance in the hereafter.
If one does not remain here, a realm of wrath and zeal (*hamiyet*) opens up for them. In this realm, they know the sources of discord and animosity, the causes of disagreement, and the incompatibility of forms. If they do not remain there, a realm of striving to reveal truth (*izhār-i ḥaqq*), straight paths (*mazāhib-i mustaqīma*), and God’s laws (*sharāyiʿ-i munazzala*) opens up for them. Every station that is opened greets them with respect and reverence. If they do not remain there, a realm of wonderment opens up for them. They become aware of their own impotence and shortcomings. This is the realm of *Illiyūn*. And if one does not transcend even this, the ranks and degrees of Paradise are revealed—understanding how they interpenetrate and how different blessings surpass each other.
He pauses on the path, and from there witnesses the depths and descending rungs (levels) of Hell, seeing how they intermingle and experience torment in detail. If he remains fixed at this unveiling, annihilating spirits are shown to him. He finds them gathered in a state of intoxication and astonishment. The sovereignty of divine ecstasy overcomes them, and their condition invites him.
The duration of ascent into these unveilings (spiritual ascensions) varies, long or short, according to the seclusion-seeker’s attainment of tranquility and freedom from heedlessness. He finds the presence of God as much as he forgets humankind. If the one entering seclusion turns completely towards the Lord of the worlds with sincere faith and unwavering conviction, none of these secrets will be revealed to him; he will not stray from his path nor be hindered by those trials and tribulations but will pass through them all. With the aid of the Most High, through waves of love-inspired attraction, with safety and swiftness, he progresses to the station of manifestations of attributes, actions, and names. Thus, the aspirant and the enraptured one quickly find nearness and presence with God. Assistance is granted to the seeker and the traveler through unveilings and miracles. The heedless and estranged remain in a state of closeness to humankind.
2 – The heart that finds solace in union with God is a rose garden; the heart remaining in heedlessness is like a beggar. For heedlessness is an enemy to my heart. Therefore, friend and foe are alike obscure to me.
O beloved! Know that the friends of God have said: Those who enter the path of gnosis (spiritual wayfaring) and proceed towards the presence of God, those possessing certainty, withdraw from people and their own selves, retreating into a dark and constricted space to become recluses. They draw closer to their Lord as much as they are distant in outward appearance and inwardly.
The spiritual traveler, knowing all humankind as wretched and flawed like camels and sheep herds, and directing his heart towards God, the Creator of the entire universe, conceals himself and shrouds his states. He displays neither superiority to invite people’s esteem nor commits any impropriety that would provoke their disapproval or denial. He wastes no time with people but prefers solitude (withdrawal). He performs remembrance and reflection in a secluded place, attending only Friday prayers and congregational prayers until he becomes one who knows God (a *‘arif*).
The fourth of the six foundations of the path of gnosis explains the benefits of seclusion in ten points.
. Seclusion: Avoiding interaction with people, living apart from them, withdrawing into solitude. In Sufism: Retreating from society to a desolate and solitary place to avoid sin and engage in more sincere worship, living alone. This is also called *halvet*, *inzivā*, *vahdat*. Being among people is termed *ihtilāt*, *muhālata*, and *hiltāt*. The Sufis’ intention with seclusion is not to remain excessively amongst people, nor to waste time in idle chatter, but to draw aside into a corner during free time to value the time through worship and contemplation.
. Heedless: Unaware, careless, insensitive. One who does not plan or calculate what he will encounter.
. This refers to the miracle of the white hand mentioned in verses 7/108 of Al-A’raf, 20/22 of Tāhā, 26/33 of Shu'ara, 27/12 of Naml, and 28/32 of Qasas.
. One who attains knowledge of God through unveilings and observations – that is, through spiritual and emotional experiences – is called an *‘arif* (gnostic) or simply *‘arif*. The God known by this path is termed *Maruf*.
. An epithet of God, signifying ever-living.
. According to the science of hadith, a rare hadith narrated jointly by two or three people from a shaykh (teacher) is called “aziz.” If a group narrates the hadith from the shaykh, it is termed "mashhur."
. *Sekr*: An Arabic word meaning intoxication. It is the state of the seeker being freed from self-obliviousness through the influence of a visitation to the heart and falling into the unseen realm.
. Wonder: An Arabic word expressing astonishment. It is a station between ambition regarding God and despair.
. Poverty: Meaning destitution. In Sufism, it is the awareness that the dervish possesses nothing, realizing that all ownership and dominion belong to God alone. It is annihilation (fana), non-existence, and nothingness. Briefly, it is the state of the servant not seeing his own actions. The servant acts according to God’s will and desire, annihilating his own will in God's will.
. *Halvet*: Seclusion, solitude, living alone, avoiding interaction with people, not being in a state of mixing. In Sufism, it is a) speaking secretly (spiritually) with God in a place where neither an angel nor any other person is present; b) cutting off attachment to all but God and devoting oneself entirely to worship.
6 – The need for the wine of love arose, and that cup requires that “I” and “you” disappear and be filled with the remembrance of "Hu."
The highest form of seclusion is *halvet*. The result of *halvet* is divine gnosis and the secrets of God’s unity. One characteristic of seclusion is that it imparts worldly knowledge. If a person abstains from bodily nourishment, remains awake while others sleep, becomes silent in remembrance of God, and separates himself from people and his own self, if these four qualities are gathered within him, then his humanity will transform into angelhood, servitude into lordship, the unseen into the manifest, the inner to the outer, and reason into intuition. He will enter the company of the *abdals* (those who have transcended limitations) and attain the stations of the *muqarrabin* (the most near). He will attain the blessing of gnosis and reach the felicity of love.