coveting, and sincerity from his self, despite exertion in works. He witnesses them insofar as he is the locus of their flowing and includes them among the decrees passing over him, because he is annihilated from the might and strength ascribed to him.
He has no station and no state rules him, for he sees neither station nor state. He looks toward the Lord of station and state through the Lord of station and state’s eye, watching decrees flow over him and appear within him. With his self he is as though neither within it nor outside it.
Section
(The Willed One as the Beloved)
Calling this person murād does not mean that he is willed for what is willed for him. It means that he is beloved. The beloved cannot be tormented by anything: the lover must intervene between what pains his beloved and the beloved. If he does not, he is not a lover, nor is that one beloved.
Thus it occurred: God did not try those of His servants beloved to Him insofar as they were beloved. Among what He granted them, however, He made them lovers of Him. When they claimed to love Him, He tried them insofar as they were lovers, not insofar as beloved. Understand. The beloved possesses familiar boldness, the lover submission. The willed one is the beloved and tastes no trial.
As for the one willed for what is willed for him,
Notes
Translator’s note TN5437-1: The supplied word ‘sincerity’ (ikhlāṣ) is retained in the list of what is removed. The text explains this through annihilation from attributing might and strength to oneself and distinguishes being beloved from claiming to be a lover.
