BEŞİNCİ BÂB · BİRİNCİ FASIL · Sekizinci Madde
Eighth Article
Describes the similarities and commonalities between the world of humanity and the afterlife realm.
O esteemed one! Know that the people of insight have said: The matter which the prophets (upon them be peace) indicated with signs, regarding its connection—that is, the similarity between the world of humanity and the realm of abiding—is like this: Just as death is the beginning of transition to the realm of abiding, so too is the first digestion of foods an example in the world of humanity. The body’s non-existence is like the second digestion. A second animation is like the third digestion, wherein pure essence is produced. The resurrection of bodies is like the fourth digestion, from which sperm arises. The Day of Judgment is like the father's loins, where the sperm gathers. Reckoning, books, and the scales are like the various states of the celestial sphere that arise in the essence of the sperm. The Bridge (Sirat) is like the path of the father’s bladder. Hell is like the depths of the vulva. Paradise is like the mother's womb, wherein a human finds life with diverse blessings and capacities.
Meeting the Divine [150/b] is like being born from Him, so that one sees his own beautiful face and marvels at the beloved’s countenance. Another similarity is that sleep is an example of death. Doubt (vahima) is an example of Satan. The intermediary realm (Barzakh) is like a dream. The angelic realm (Malakuta) is like reality. The grave is like the interior of the chest. Denial and rejection are like investigation and selection. The darkness of the grave is like being heedless of God. The torment of the grave is like the ignorance of the soul. The light of the grave is like peace of heart. The blessings of the grave are like the knowledge of the soul. Israfil is like divine love. The Trumpet (Sur) is like the creation of humankind. The Day of Judgment is like a shared feeling. The Book of Deeds is like the power of memory. The Scales (Mizan) are like intellectual reason. The Bridge (Sirat) is like the power of reflection. Hell is like the prison of nature. The gatekeepers of Hell are like bad character. Painful torment is like associating partners with God and obeying the desires of the soul, being occupied with that which is other than Him, and complaining. For it is He who does and creates everything. The pool of Kawthar is like the wine of love. Paradise is like the heart of a gnostic. Houris and attendants are like good character. The four rivers are like the water of knowledge, the milk of forbearance, the honey of contentment, and the wine of love. "Eternal bliss" (Na'im-i huld) is like finding unity in multiplicity—which is “solitude among neighbors” [29].
Poem
Eternal paradise blessings are lawful for he who does not stain his hand or lip with worldly pleasures.
Meeting God is like attaining true poverty [30] and perishing within it [31]. The Sidra tree is like the head and face of a human being. The lote tree (Tuba) is like the hair on women’s heads. The adorned lote tree (Tuba-yi ziba) is like the organs of this measured body, for hands, feet, and fingers are like branches of the lote tree extending downward. The Preserved Tablet (Lawh al-Mahfuz) is like the power of memory. The Pen (Qalam) is like the imagination. The Great Throne (Kursi) is like the entire brain. That which is within it—and that which is in the heavens and on earth—is like the senses and capacities of the body. The Supreme Throne (Arsh al-Azam) is like the secret of a perfect human being, who has attained union with God.
Poem
The heart's throne becomes pure and flourishing from desire.
Then "the Most Merciful upon His Throne established" [33] prevails there.
God’s likeness does not exist, for it is the likeness of the human soul. As the Quran says, “Nothing is like Him” (Shura, 42:11), and has announced the verse, “His is the highest parable” (Nahl, 16:60).
Verses
1-O heart! Therein lies the letter kaf of contentment;
Therein lie reason and manners, speech and eloquence.
2- Therein lies love with the soul, beauty and charm;
Therein lies supreme fortune, the star of bliss.
3- Therein lies hidden knowledge and a sign of good tidings;
Therein lies God’s secret and the burden of trust.
4- Therein lie hidden treasures and miracles;
Therein lies the hearth of generosity and guidance.
5- Therein lies the wine of eternity, intoxication and renunciation;
When you exist, know your own self—such keen insight is within you.
6- Therein lies God’s light, grace and favor;
Indeed, therein lies the ultimate of ultimates.
7- Therein lie diverse talents and skills;
Therein lie restraint and binding, obedience to command.
8- Therein lies the creation of the world, all its embellishments;
Therein lie seas and lands, all dominions.
9- This worldly existence has found beauty with you;
Exchange your existence for love, and perform renunciation.
10- Therein lies a blazing hell, and Paradise too;
Therein lies the dominion of both worlds, complete.
11- Do not be heedless, open your eyes—you are the great universe!
The Sidra tree, the Tablet, the Pen, the Exalted Throne—all are you.
[23]. The lower realm (Sufli alam): The physical and material world. Also called the elements’ realm.
[24]. The intermediary realm (Alam-i Barzakh): Also called the abiding place. It is the period between death and resurrection.
[25] . The Realm of the Subtle (ʿĀlam-i Malakūt): This is the realm in which the Absolute Dominion of God Most High prevails.
[26] . The Three Births (Mawālīd-i Salāsa): A science that speaks of the three realms of nature: mineral, plant, and animal.
[27] . Occurrence/Occurrences (Wāqiʿa / Wāqīʾāt): An event, phenomenon, or dream. In Sufism, a notification from the realm of meaning to the heart through parable or discourse. When the seeker is engaged in remembrance (dhikr) and worship in seclusion (khalwa) and loses himself, severing connection with his surroundings, he becomes aware of certain truths. This state, which occurs between wakefulness and sleep, is called a *wāqiʿa*. If this state arises during a time of tranquility, it is termed a manifestation (*mukāshafa*). (Uludağ, *A Dictionary of Sufi Terms*, p. 509.)
[28] . A hadith qudsi, briefly referred to as “lev-lāk,” contains the words of God Most High: "Were it not for you, O Muhammad! I would not have created the heavens."
[29] . To be separate from the people among the people. In Sufism, this means being outwardly with the people and inwardly with God. This concept is expressed by the saying, “The heart is with the Beloved, while the body is amongst people.” (Uludağ, *A Dictionary of Sufi Terms*, p. 206.)
[30] . Poverty (Faqr): It means destitution. In Sufism, it is the awareness that the dervish possesses nothing, and the realization that God is the true Owner and Possessor of everything. (Uludağ, *A Dictionary of Sufi Terms*, p. 171.)
[31] . Annihilation (Fanā): It is non-existence and nothingness. In Sufism, it briefly refers to the state in which the servant does not perceive his own actions. It is the servant acting according to God’s will and desire, rather than his own, annihilating his own will within God's will.
[32] . The Sidre Tree: A tree found in Paradise, on the Sidre, whose branches shade all of Paradise.
[33] . See Tāhā, 20/5.
The likeness of attaining to God is to find true poverty and to perish within it. The likeness of the Sidre is the head and face of man. The likeness of the Sidre Tree is the hair of women’s heads. The likeness of the adorned Sidre (Tūbā-yi Zibā) is the organs of this measured body.
[25] . The Realm of the Subtle (ʿĀlam-i Malakūt): This is the realm in which the Absolute Dominion of God Most High prevails.
[26] . The Intermediate Realm (ʿĀlam-i Barzakh): It is also called the “eternal abode.” It is the period between death and resurrection.
[27] . The Subtile Realm (Sūflī ʿĀlam): This is the corporeal and material realm; it is also called the realm of elements.
The bad character traits (ahlāk-i zamīma) found in the heart of man are similar to animal forms, and the interpretations of occurrences (wāqīʾāt) and dreams are conveyed through letter sounds [148/b].
When the throne of the heart is cleansed and flourishing from desire, the verse "The Compassionate Throne did ascend" prevails there.
For it is not possible for a person to climb the peaks of high mountains or descend into the depths of deep seas, tunnel beneath the earth’s surface to see the lower realm (ʿālam-i asfal), and be aware of all these secrets. It is not possible to rise above the sky to fully attain the truths and mysteries of the spheres and stars and properly become aware of the secrets of the higher realm (ʿālam-i ulvī). One cannot enter the realm of the subtle [147/a] to know the secrets of the realm of spirits, observe the intellects and selves of the spheres. Nor can one know how the Creator of the world created all existence from nothingness and constantly transforms and nurtures the parts of the world so that one may witness and contemplate God’s works. To become aware of His beautiful names (asmā) and attributes and find a way to the knowledge of God's Essence.
Just as the three stages (mawālīd-i salāsa) of nature are born from the four elements, organs have also arisen in the body from the four humors. Joyful state is like daytime; sorrowful state is like nighttime. A clear sky is like a joyful and refreshing state; cloudy weather is like melancholy. The sound of thunder is like one’s voice; lightning is like one’s laughter. Rain is like one’s weeping, and wind is like one's breaths [148/a].
The words in one’s speech are like the occurrences and deteriorations in nature. A rainbow is like eyebrows resembling a lute. The ear is like the crescent moon; the round face is like the full moon. Darkness of night is like the hair on the head, and morning light is like the forehead. These are but some of the many resemblances between the visible world and the human world. But since the knower (ʿārif) is satisfied with a single sign, there is no need to prolong the discourse further.
The likeness of the Pool of Kawthar is the wine of love. The likeness of Paradise Eternal (Jannat al-Alā) is the heart of the knower. Fair maidens and servants (hūrī wa ghilmān) are like beautiful character traits. Four rivers are like the water of knowledge, the milk of forbearance (hilm), the honey of contentment (riḍā), and the wine of love. The likeness of “eternal bliss” (na’im-i huld) is finding unity in multiplicity, which is "seclusion among neighbors" (halvet der-encumen).
The likeness of attaining to God is to find true poverty and to perish within it. The likeness of the Sidre is the head and face of man. The likeness of the Sidre Tree is the hair of women’s heads. The likeness of the adorned Sidre (Tūbā-yi Zibā) is the organs of this measured body.
O beloved! It must be known that the people of insight have said: The human body is the small world (ʿālam-i asgar), and the soul is the great world (ʿālam-i ekber). For everything that has been created in the world has its example in the human body. The human body and soul are a copy of the entire world, so that both worlds are present and manifest within a single person. For example, the organs of man are like all sensed, inanimate (jamādāt) entities. Human character traits are like the animal realm. The four seasons are like the teeth of man. Numbers, order, and arrangement are like the senses and capabilities of man. The intermediate realm (ʿālam-i barzakh) is like the thoughts, ideas, and memories of man. The realm of the subtle (ʿālam-i malakūt) is like the soul and heart of man. There is no end to these resemblances. Not only in this book, but even in hundreds of books, it cannot be contained. But it fits into the heart of God’s knowing servant. In that station, we can only explain with a particle from the sun, a drop from the sea. So that it may be understood that this human being is the greatest world (ʿālam-i ekber) and one may know his own self.
It is fitting that the seeker of truth should strive to understand this; for it provides ease for those who aspire to know God. Yet, the noble body of humankind, which is a summary of the universe, possesses worth equal to both earth and heavens—this world. It corresponds to the measure of the moon and the year in terms of time. [147/b]
Regions and settlements are equivalent to places.
If you wish to demonstrate the proof of God, recite "lev-lâk."
Know, O beloved! The people of insight have said: The human body is the microcosm ( *‘ālam-i asghar*), and the soul is the macrocosm (*‘ālam-i ekber*). For everything created in the universe has its exemplar within the human form. The human body and soul are a complete copy of both universes, manifestly present and evident. For example, all sensed, inanimate beings ( *jamādāt*) have their likeness in the organs of the human body. The animal kingdom is like the character traits of humankind. The four seasons are like the teeth. Numbers, order, and arrangement are like the senses and faculties of humans. The world of the unseen (*‘ālam-i barzakh*) is like a person’s thoughts, ideas, and memories. The world of angels (*‘ālam-i malakūt*) is like the soul and heart. These analogies have no end; they could not be contained even in a hundred books, but rather fit within the heart of an enlightened servant. In this station, only a spark from the sun or a drop from the ocean can offer explanation. So that it may be understood that humankind is the greatest universe (*‘ālam-i ekber*), providing evidence for self-knowledge (*ma’rifat-i nafs*) and ease for those who aspire to know God.
It is like poverty: To be aware of having nothing, to realize that all ownership belongs to God.
It is being separate from the people in outward appearance while inwardly connected with God. This is expressed by the saying, "Body among the people, heart with the Beloved."
"Lev-lâk" refers to a sacred hadith wherein God Most High said, “Were you not, O Muhammad! I would not have created the heavens.”
*Vāqia/Vāqiāt:* Event, occurrence, dream. In Sufism, it is a message from the realm of meaning that reaches the heart through example or address. When the seeker is engaged in remembrance and worship in seclusion, and loses himself, he becomes aware of certain truths. This state is called *vāqia*. If this condition occurs while one is in tranquility, it is called *mukāshafa.*
See Tāhā, 20:5.
The Tree of Tuuba: A tree located in Paradise, near the Sidra, whose branches shade all of Paradise.
*Fanā:* Non-existence and annihilation. In Sufism, it is simply the state where the servant does not perceive his own actions. It is when the servant acts according to God’s will rather than his own, annihilating his own will within God's will.
The Three Origins: A science that speaks of three realms of nature—mineral, plant, and animal.