ÜÇÜNCÜ FEN · BİRİNCİ BAB · DÖRDÜNCÜ FASIL · Dördüncü Madde
Fourth Article
Concerning the superiority, perfection, and honor of the human heart.
O beloved! It is known that the friends of God have said: Every emanation (fayz) from the sacred realm (alam-i lahut) – the Realm of Divine Essence – descends to the pure existence (wujud-i muqaddas) of the realm of divine power (alam-i jabrut), then from there to the realm of spirits (alam-i ervah), which is the realm of angels (alam-i malakut), and then to the realm of bodies (alam-i ajsam), which is the human realm (alam-i nasut). This is also called the realm of dominion (alam-i mulk), the manifest realm (alam-i zahir), the realm of witnessing (alam-i shahadat), the world (alam-i dunya), the realm of coming into being and dissolution (alam-i kawnu wa fasad), and the realm of forms (alam-i sura).
From here, the original capacities (istidada asli) descend into the human realm (alam-i batin-i insan). The hadith, "The blessed child is blessed in their mother's womb," [250] explains this collective meaning. The path mentioned above is the descent, which is the way from the Lord to His servants (marbu). Therefore, just as the Lord of the worlds’ emanation descends upon His servant through a certain path and with a certain quality, it returns to the Lord of the worlds in that very state, upon that same path, elevated by the unique assistance of God. This is the meaning of the saying, "The paths to God are as numerous as the breaths of creation."
For the human heart emerges from the black spot of otherness (sevda-yi masiva). Within it appear wondrous realities of the spiritual realm (malakut), which the human intellect is incapable and deficient in describing. Although its physical place (jismani yeri) is within this cone-shaped flesh (lahm-i saneberi), in reality, it is free from place and space, devoid of defects and imperfections. The garment of the heart belongs to the world (nasuti), but its essence is Divine (lahuti). For the life of the heart is the intellect of the soul (ruhu izafi).
Thus, this beneficial explanation suffices for knowing the heart (marifat). Indeed, God Most High declared in a sacred hadith to announce to His servants the loftiness of the human heart: “I have a treasure greater than My Throne, wider than My Seat, more beautiful with the realm of spirits (malakut), and purer than Paradise. Its place is faith, its sky is knowledge, its sun is enthusiasm, its moon is love, and its stars are thoughts. Its cloud is reason, its rain is mercy, its rivers are service, its trees are worship, its fruits are beautiful qualities, and its pavilions are aspiration.” [251] “It has four pillars: trust (tawakkul), surrender (tafviz), patience, and acceptance. It has four gates: knowledge, gentleness (hilm), remembrance (dhikr), and intimacy. Observe! This is the heart of the perfect and knowing servant.”
The greatest of created beings is the heart of those who possess insight (irfan ehli), for it is the source of God’s grace (fayz) and encompasses both worlds in its essence. It is a garden of the soul's realm (gonul alem). It is a mirror of God’s beauty. It is a treasury of knowledge and insight. It is an ocean of generosity and beneficence. It is the abode of the Most Merciful.
It has been deemed sufficient to rely on this much knowledge in order to know one’s self and discover the capacity for Divine recognition (marifatullah) by knowing the superiority and perfection of the human heart.
For it is evident that the oceans encompassing the world cannot be contained within a cup. Similarly, it is evident that the states of the human heart cannot be explained through writing and reading.
Whenever a servant continues to remember God, polishing and purifying the mirror of the soul, they will find the reflection of the sun of spirituality within it. That mirror will see an existence within itself and boast of it – thus has a true knower spoken.
The perfect human being (al-Insan al-Kamil) knows that this is merely a reflection and turns to the original source. However, since its outward manifestation is forbidden, that secret remains concealed. He who knows it does not speak of it; he who speaks of it does not know it, and is deprived [254].
Therefore, now you have become familiar with the allusions (rumuz) of those possessing insight, understanding the journey through space (tayy-i makan), the observation of the heavens (seyru asuman), ascension (miraj), Divine attraction (rahmanî cazba), the resurrection of souls (ruhların dirilişi), the connection of essences (ittisal-i ashbah), the human heart (insan kalbi), the soul of souls (can-i canan), poverty and annihilation (fakr u fana), encounter and abiding (lika ve beka). You have known that both worlds are a sign from the heart and soul of humankind.
*Nazm*
1-The realm of God, paradise and garden, exists in the heart.
The lover's soul is trapped in that garden.
2-Those who know hearts find that rose and rose garden eternally.
They become intoxicated by a fragrance that possesses their mind.
3-While this state exists in the heart, there is no gratitude to the heavens.
The gnostic has no inclination or separation from God.
4-With the foot of the heart, traverse the world in an instant.
That traveler is another, with another foot.
5-Love and soul are like a bridegroom and bride within the gerdeh (ceremonial chamber) of the heart.
When they find union, there are countless traps.
6-Whenever the heart’s abode becomes secluded, that is union;
Such a soul has sorrow from the pain of love.
7-Do not have fear or hope from God in the outer regions, for
The king of love's harem exists within the heart.