BEŞİNCİ BÂB · DÖRDÜNCÜ FASIL · Dördüncü Madde
Fourth Article
It signifies the infirmities of old age, the blessings of death, and the soul’s safety.
Beloved! It is known that the wise have said: Death is of two kinds.
One is the death by choice (irādī) of the servant, and the other is natural (tabīʿī) death. The servant's death by choice is the killing of his anger and desire. Natural death is the separation of the animal soul from the body. Thus, life also is of two kinds: one is life by choice (irādī), and the other is natural life. Life by choice – which is transient life – is dependent on eating and drinking. Natural life – which is eternal life – has been described with various pleasures. As the philosopher Plato said, “Die willingly, live naturally.” The Most Noble Prophet (peace and blessings be upon him) said, "Die before you die." Thus, he announced that death by choice is an eternal, natural life.
The intelligent one, fearing his deficiency (in this world), seeks friendship with perfection and desires something such that what he desires frees him from the bonds of selfhood. It bestows eternity upon him and makes him honored and blissful forever. For the intelligent person knows that worldly possessions and children are a source of trial (fitna) and sorrow for him. He experiences through trial that all of them are a cause of distress and pain. Therefore, he turns away from sensual pleasures and becomes independent of bodily instruments. By freeing his noble soul from such lowly thoughts, he finds ease and safety in everything. He has known that no one is eternal within this realm of coming into being and decay. For it would not be possible for those who came before to remain if perpetual existence were possible in the world.
If every person who comes to this transient world remained here, people could not fit on the earth; they would walk over each other’s heads. Whoever desires a long life, refusing the value of death, has embraced old age. But old age is a severe illness and a long imprisonment—a harsh torment, a great calamity, infirmity, and disgrace.
For in old age, the lack of warmth and the loss of bodily moisture become evident; teeth (especially molars) fall out. Weakness of senses appears, and diseases attack from all sides. The signs of things having passed their prime are strengthened. Limbs lose strength and ability to work.
Death also has this characteristic: it frees the soul from the distress of place and the torment of time, delivering it to the abode of the righteous (ebrār) in eternity. It grants it pleasure according to its degree of perfection, rank according to its tranquility. As the Noble Ali (may Allah bless his countenance) said:
Poem
1-May Allah grant us death as a blessing, for it frees us from our parents and is more merciful.
2-It hastens the release of souls from torment and brings them closer to the most noble abode.
From what has been written thus far, it is understood that the meaning of death is not annihilation, but rather the separation of the subtle essence (rūḥ) from the coarse essence (body). This subtle essence is intended for the animal soul, which, as explained above, originates from the black point in the middle of the heart (nokta-i sevdâ-i süveydâ). This soul is a subtle vapor, a pure body like air.
It arises from the mixing of the four humors (ahlāt-i erba’a) within the inner world (bâtın) of the living being. A balanced temperament comes to this soul, and its effect reaches the heart through the arteries to the brain and all organs. Sensations and powers move in the limbs due to the effect of the soul, permeating every particle of the body.
The ability of this soul is to be qualified by accepting the effects of the human soul. The animal soul accepts these effects depending on its balanced temperament. For if the balanced temperament of this soul is disturbed and its senses and powers lose their qualities of sensitivity and movement, then the effects of the human soul also depart from the organs, and natural death comes upon that body.
The human soul is an abstract essence which does not accept division or separation like a body. It is through this soul that one knows and recognizes Allah (marifetullah), and it is a light of all intellect (akl-i küll). All prophets, saints, scholars, and philosophers are agreed on this point: the human soul does not die when the body dies; it never ceases to exist with natural death.
Poem
1-If you know yourself, dear soul, then death becomes like sugar. If the soul is amazed by love, then death becomes like a jewel.
2-Death in this world is like birth on the other side. Drink from the water of life through death; for death has become a kevser (abundance).
3-Depart from this world, dear soul! Dance your way to the next world. Do not fear even if it is a moment of clamor and festivity!
4-It is glorious; it is itself beauty, it is a sweet soul. It is a hidden treasure, a mine of gold—death.
5-If the True One calls the soul, He takes it at that moment. The soul rejoices secretly; for death has become a beloved.
6-If one has a good disposition, then even death becomes pleasant to him. If one has an evil disposition, then it becomes a torment.
7-Death is a mirror; find your qualities within it. Know the True One through it—it is a pleasing vision.
In modern Turkish
Here's a translation of the provided text, aiming for faithfulness and preserving meaning within a classical/Sufi context:
"If the heart is pure and virtuous, death becomes a beautiful vision. If it is filled with longing and love, death is sweet. If it is attached to worldly things, death is bitter and painful. If the heart is humble and devoted, death is a release and a journey towards nearness. If it is arrogant and self-centered, death is a torment and a punishment.
Death is a mirror; behold yourself within it. Know God through it, for then death becomes a pleasing vista. It is through dying to the self that one truly lives."