He saw His mercy and provision, became attached to Him, believed in Him, trusted in Him, relied on His compassion, hoped for His mercy, and was content with Allah as Lord and Sustainer (Mudeppir). As for the meaning of the letter fāʾ, it is: he comprehended the religion for Allah (fikhetti), understood His will (fehmetti), separated himself from all that is transient (firak etti), fled from every tribulation to the One who is the Opener (al-Fattāḥ) and the All-Knowing (al-ʿAlīm), and in the light of his qalb (the heart), the Everlasting (al-Bāqī) prevailed over all that is perishing.
The meaning of the letter ʿayn in the phrase 'man ʿarafa' is as follows: He purified his qalb from looking at anything other than Allah; Allah, the Exalted, then clothed him in the garment of taqwa (God-consciousness) so that he would make it a habit to always remain at his Lord's door. The meaning of the letter rāʾ is as follows: His qalb saw that everything is created by Allah. The meaning of the letter fāʾ is as follows: He saw himself as annihilated (fanāʾ) in all that is perishing until only the Unique (al-Fard) remained. And that Unique is his Lord.
Another taʾwīl (esoteric interpretation) is as follows: The meaning of ʿayn is: his nafs (the lower self) was elevated through iman (faith). The meaning of rāʾ is: his ruh (the spirit) found ease through the comfort of the dhikr (remembrance) of the All-Merciful (al-Raḥmān). The meaning of fāʾ is: Allah opened his qalb to the understanding (fiqh) of the sciences of the Qur'an.
Another irfān-i tāmm (perfect gnosis) taʾwīl is as follows: His nafs fell in love, his qalb became tender, and his ruh was elevated. (The Arabic verbs for these actions begin, respectively, with the letters ʿayn, rāʾ, and fāʾ.)
Another taʾwīl is as follows: The servant whom his Lord helped, with that help, his own ʿayn...