discussed this question with a group of the people of God, most of whom agreed with us. The reason is that someone possessing tasting must see a divine effect within his heart from abandoning the pursuit and desire of this world. Were the matter without existence and significance with God, it could not have an effect in the divine self-disclosure to someone in this state. This is the sound view.
(The Ranks of Renunciation)
Let us say that the renunciation we have mentioned has a station and a state. Its divine station is unrestricted: renouncing every divine name that intervenes between him and his servanthood. Its lordly station is restricted by the attribute of being free of that name's ruling over him. Its All-Merciful station is disposing of what is renounced according to what it deserves.
In the visible kingdom, insofar as he is a submitter, renunciation concerns created things, the farthest and most distant veil. In omnipotence, insofar as he is a believer, it concerns himself, the nearest and closest veil. In the unseen dominion, insofar as he is a doer of excellence, it concerns everything other than God. Here the veil is lifted for the group.
Abū Yazīd the Elder said: “Renunciation is not a station for me. I was a renouncer for three days: on the first day I renounced this world; on the second I renounced the Hereafter; on the third I renounced everything other than God. The Real called to me, ‘What do you desire?’ I said, ‘I desire not to desire, for I am the desired and You are the Desirer.’”
Someone among the people of the path criticized this saying, ignorant of Abū Yazīd's station in it.
Notes
Translator’s note TN4018-1: The divine, lordly, and All-Merciful levels are distinguished, followed by the visible kingdom, omnipotence, and unseen dominion, and the ranks of submission, faith, and excellence. Abū Yazīd's statement is defended against its critic rather than corrected.
