This is what it is called. This state must, as much as possible, exist both during the state of dhikr (dhikr, remembrance of God) and outside of it. For this is the most important pillar of this dhikr and the foundation of deriving benefit from it. Then, with both this state of vukuf-ı kalbi (awareness of the heart) and with the tongue of the heart, one says: Allahumma anta maqsudi wa ridaaka matlubi (O Allah, You are my aim, Your good pleasure is what I seek), and begins to remember Allah Most High with the heart. However, here, as much as possible, both vukuf-ı kalbi and the purification of the heart from other things are required. At the beginning of every hundred (repetitions), or at a lesser interval, the phrase Allahumma anta maqsudi wa ridaaka matlubi is repeated.
When the one performing dhikr (dhakir) experiences a state of self-effacement and forgetfulness of the world, with only a slight awareness remaining and the senses disappearing, he ceases the dhikr. In accordance with that state, he prepares his heart, waiting for the arrival of the wird (spiritual recitation) and the descent of spiritual effusion (fayd), having immersed himself in vukuf-ı kalbi. For sometimes, even if he does not comprehend them in a short time, many things may come to him. Afterwards, if he wishes for the continuation of these effusions, he opens his eyes. After the afternoon prayer, he sets aside a specific time for himself and, without engaging in dhikr, performs rabita (spiritual connection) with only vukuf-ı kalbi. If the dhakir has so established dhikr in his heart that he cannot bring anything other than Allah into his heart even when he tries, then the dhikr has reached the ruh (the spirit, a subtle faculty beneath the left breast). Then it reaches the sirr (the secret, located on the left side of the chest, above the heart). Then it reaches the khafi (the hidden, on the right side, above the ruh). After that, it reaches the akhfa (the most hidden), which is in the middle of the chest.
These five lataif (subtle faculties) are from the world of command (alam al-amr) that Allah created with His command "kun" (Be!). This realm is a non-material world, composed of the nafs-i natiqa (rational soul) and the lataif of the world of creation (alam al-khalq), which consists of the four elements: air, water, earth, and fire. In the end, the dhikr reaches this nafs (nafs, the lower self). The nafs is in the brain, and the four elements are placed there. All these locations are, in order, the loci of dhikr. The order of the lataif after the heart is according to this sequence. When dhikr is firmly established in the nafs latifa, the sultan (sovereignty, power) of dhikr arises. This means that the dhikr encompasses the entire body of the person, even the whole universe. (Bughyat al-Mustafid, 145)
The dhikr/adhkar of 1271 is this. Another name for this talqin (instruction) is the talqin of negation and affirmation (nafy wa isbat). Its etiquette is as follows: The tongue, as before, is pressed to the palate, the nafs is imagined as being imprisoned below the navel and remaining there until reaching the word La. Then, ilaha is directed to the right shoulder, and illallah is directed to the physical heart, which is shaped like a pine cone, until it is reached. The heart is a piece of flesh on the left side, moving beneath the smallest bone, and the movement and heat of this part affect the whole body. In the phrase La ilaha illallah, the negation (nafy) with La negates the existence of all created things, and one looks upon all that is other than God (masiwa) with the gaze of fana (annihilation, non-existence).
Then, with the remaining part of the phrase, the affirmation (isbat, illallah), one affirms the Essence of Allah and looks upon Him with the gaze of baqa (subsistence). Thus, it encompasses the loci of the lataif. A line resulting from the things transmitted through (the path of) dhikr is observed, and its meaning is considered from the aspect of the negation of divinity. For every object of worship is an object of aim; the opposite is not possible.
Finally, with the heart, one says Muhammadun Rasulullah, intending by this the adherence to following the Prophet (peace be upon him), and repeats this forcefully as long as the breath allows. These phrases, together with the breath, are uttered in accordance with vukuf-i adedi (awareness of the number), with the condition of being single, in a specified number. With every exhalation, one supplicates from the heart: Allahumma anta maqsudi wa ridaaka matlubi. After resting a little, one begins again with another breath, but during this, one observes what occurs between two breaths, does not fall into heedlessness, maintains the imagination of the state, and does not allow any disruption in its continuity.
When the number (of breaths or dhikr) reaches twenty-one, the result is obtained. This result is achieved through a certain amount of dhikr that is not so much as to cause forgetfulness or difficulty. If this result is not obtained due to failure to observe the proper etiquette, it is repeated anew. The action and words contained in the dhikr must be in harmony with each other in terms of practice, belief, and following (the Prophet). What is meant by this is everything other than Him (God). If anything from masiwa remains, or if any rule is not followed, then (even if the tongue utters the dhikr) in practice it is based on falsehood and one is not truthful. There is no restriction on the number.
If the person is ready for the precedence of spiritual attraction (jadhba), he must repeat the first dhikr. If he is ready for the precedence of spiritual journeying (suluk), he must repeat the second dhikr. Both of these are done with the heart. For the one who truly performs the spiritual struggle (mujahada) here, the negation of what is to be negated and the affirmation of what is to be affirmed are realized, and the result appears. At that point, it becomes valid for this person to perform muraqaba (spiritual watchfulness). (Bughyat al-Mustafid, 149)
Dhikr: Know that Allah Most High has created as many means as the breaths of creatures for reaching the Divine Lordship and attaining presence with the All-Merciful. This is the 1272nd dhikr/adhkar.
These means are of two kinds: outward and inward. The inward is such matters as muraqaba of the Real (God), keeping the servant in the awareness that he is in the presence of Allah Most High at all times or most of the time. Allah is always aware of all that He does, and He looks upon Himself. He encompasses everything in the universe.
This awareness imposes upon the servant such acts as abandoning ma'siyyat (acts of disobedience), keeping the inner self (batin) pure from moral (akhlaq) impurities, and outwardly persisting in acts of obedience. Among these acts of obedience are Friday prayer, congregation, zakat, charity, and other good deeds, especially...