BEŞİNCİ BÂB · DÖRDÜNCÜ FASIL · Yedinci Madde
Seventh Point
[It describes the resurrection of souls according to their morality after death, and Hell and Paradise.]
O beloved! Know that philosophers (people of wisdom) and Sufis (people of gnosis) have said: Among the beautiful Names of the Lord of the Worlds is a Name called “Al-Jalil” (the Majestic), and another called "Al-Jamīl" (the Beautiful). The manifestation of His Majesty (mazhar) is Hell, and the manifestation of His Beauty is Paradise.
For the Exalted says, “Allah taught Adam the names [of all things]” (Bakara, 2/31). Thus He announced that the human race is the place of emergence (mazhar) for all the Names. Accordingly, the attributes of majesty and beauty are also within humankind. Whoever has one of these attributes dominant, will ultimately experience what belongs to that attribute.
If the attribute of Majesty prevails in a person, then he is endowed with bestial and undesirable qualities arising from that attribute. If this person dies while under the dominion of that attribute, he will be resurrected in that form, and his place will be Hell. For example, envy takes the form of a jackal, anger the form of a dog. They are of the company (zummra) “like beasts, or even worse” (A’râf, 7/179), and remain within a painful torment.
If the attribute of Beauty prevails in a person, then that person is endowed with beautiful and admirable angelic qualities arising from it. When resurrected a second time, he will be resurrected in human form, and his place will be Paradise, attaining the blessing of communion (liqa Allah) with God. Thus, if the soul is characterized by the attribute of Majesty, it is called the “animalistic nafs.” He is wretched, possessing bad character traits, undesirable, and ignorant.
If the soul is characterized by the attribute of Beauty, it is called "intellect" (aql) and "life" (can). Such a person is blessed, generous, and human. For humankind is the complete manifestation (mazhar-i kull) of God’s beautiful Names, and his heart never remains empty of various thoughts and ideas (hawātir). The thoughts and ideas that come to his heart are either purely good or evil, misleading him from the right path. Evil thoughts originate from the attribute of Majesty; they are devilish, and he who follows them becomes nafsanī.
Beautiful thoughts and ideas originate from the attribute of Beauty; they are Rahmanian, and he who follows them becomes ruhānī.
Thus, in the human realm, Hell is the animalistic nafs. Paradise is the heart and soul of humankind, where one experiencing painful torment in the station (maqām) of the nafs ascends to a life in paradise within the heart. As it has been said:
[Poem]
*Paradise and hell are your companions,*
*The height of the Throne and the descent of the pit are with you.*
[174/a] If a person remains clinging to the qualities of the animalistic nafs, he will be punished with every kind of painful torment, for Hell is his own disposition. If a person cleanses his heart from animalistic qualities and adorns it with divine morality, then he will savor various kinds of blessings of Paradise.
[Poem]
1. *The attribute that prevails in my being,*
*Requires me to be resurrected in its form.*
2. *All traits and morals appear in forms,*
*Always surrounding the touched one (in manifestation).*
3. *Sometimes fire appears, sometimes light,*
*Sometimes Hell, sometimes Paradise and hūris.*
4. *The owner of Hell is the power of the nafs,*
*An obstacle to the pleasures of the holy soul.*
5. *There are seven Hells in bad morals,*
*And eight Paradises in your good morals.*
6. *Hūris and gīlmāns are all your attributes,*
*The sun is your soul, and the moon is your pure heart.*
7. *Good character is Paradise and the hūris of sight,*
*A burning Hell to be seen for bad character.*
8. *The good character is what God desires,*
*The vision of God is a reward for good character.*
9. *Whoever has good character in the world,*
*Becomes the treasury of the secrets of Truth, his soul.*
10. *He who possesses bad character is not human,*
*In truth, he is like a predator and a wild beast.*
11. *What is the capital of Hell? It is bad character,*
*Bad character is an obstacle on the path of friendship.*
12. *When you become purified from all bad morals,*
*"The devil became Muslim" becomes your certificate.*
13. *Love and tenderness are qualities of humanity,*
*Anger and lust are qualities of animality.*
14. *Good character is the characteristic of humankind,*
*A human with bad character becomes an animal.*
15. *Good character has become the straight path,*
*The fire of Hell is a parable for bad character.*
16. *Good character is the right way; he who possesses bad character is far from God.*
17. *When your morals and attributes become good,*
*Eight Paradises are yours, O good-hearted one.*
18. *If you have been ensnared by bad character,*
*Then both Hell and eternal torment are for you.*
19. *Whoever has good character in the world,*
*Becomes the treasury of the secrets of God, his soul.*
20. *That which I said is from certain knowledge,*
*This is not from blind imitation or following.*
17 – If your character and behavior are good, you shall be eight heavens, O virtuous one!
18 – But if you are afflicted with bad character, then you shall be hell itself, and subject to eternal torment.
19 – The soul of anyone who is morally upright in the world is a repository for the secrets of Truth.
20 – Everything I say is known with certainty ( *ayna’l-yakīn* ); it is not transmitted through conjecture or imitation, but through direct knowledge.
In the first chapter of the *Marifetnâme*, the states of the world comprised of bodies and material forms (*a‘sbāh*) have been described, followed by the states of man, which include both body and soul. Here, a measure of the philosophical views (wisdom) of Muslim philosophers who adhere to the principles of our exalted religion has been written and explained, in accordance with the saying: "Take what delights your heart, and leave what grieves it." This has been accomplished through careful consideration.
For it has already been explained that some philosophical ideas contrary to secondary matters of the exalted religion are acceptable to Muslim scholars regarding the realities of things (*ḥaqā’iq-i ašyā*), which are also considered secondary issues [93]. Now, for the sake of grace and blessing, thirty-five couplets from Hakim Sanai (may peace be upon him) praising death and encouraging inclination towards it from his *Hadīqa-i Šerīfe*, conclude this second chapter.
In the third chapter, a path has been taken to write and explain some states of the human heart considered religious practices, the conditions and foundations of the way of gnosis, and the wisdom of the saints in accordance with the outward appearance of the law ( *šāri‘a*).
Nazm
1- Do not attach your heart to this short life,
2- For such a life does not allow anyone to grow old.
3- The sorrow of the body enslaves man; attachment to life ages him.
4- All lives are borrowed; reason is ashamed of such a life.
5- A wise man avoids play and amusement; reason flees from such a life.
6- Man becomes eternal through the abiding of his beloved. Such a life does not age.
7- He who is enslaved by its color and scent, is like a woman and child; neither a man nor an old one.
8- I considered this world a test; I cast out my hopes and expectations.
9- I am weary and disgusted with this life. Life has come to me as a burden.
10- In the world where reason and faith are accepted, the death of the body is the resurrection of the soul.
11- Sacrifice the body, for in the realm of speech, when the body dies, the soul lives.
12- The enemy of God is the body; put it to dust. The qibla of God is the heart; purify it.
13- Find this path, for there is no death for you. Show humility, for you have no provision.
14- Death is a gift in the eyes of the knowledgeable. Accept this gift as an uninvited guest.
15- When death appears to you, do not weep or wail; welcome it with soul and heart.
16- He whose body is composed of fire, water, earth, and wind is made wise by fortune.
17- Burn your garment sewn from four pieces and dance.
18- Put on the robe of nakedness like faith, beyond reason and joy.
19- How long will anxiety about bread bind you when two young men, reason and soul, are with you?
20- In the inn of travel, there are four elements; they are the cross of Azrael.
21- He who has life from the four elements is not of the world of the soul.
22- The four humors of the body are like four birds. Strike down the necks of all of them for the sake of Truth.
23- In faith and love, reason is beautiful; make every one of them a friend like Abraham.
24- Do not take the soul away towards the mines of self, lest you return as a foot from the body of self.
25- Until the beast departs from the soul, the path will not be taken to the rank of humanity.
26- For when man is separated from the speaking ego, the holy spirit takes its place.
27- O one who has become king over all beasts, until the sorrow of clothing and the anxiety of bread…
28- Father, you are the servant of all beasts; be wretched as a slave to clothing and bread.
29- O passion that is stained with sin, you have been beneath the hand of women and children.
30- If the path of death were for you, let the heart of death be your heart.
31- Your wealth is like an eye, my friend; fate is its enemy and the world is its beloved.
32- Seek death, for it is the ultimate destination; life is vanity.
33- Release that which is vain, O one without truth, so that you may know and see the absolute.
34- Four senses, four days are your traps; reason and soul are eternally your servants.
35- As from this demonic abode, your soul will be taken, dust upon the head of your body.
Nazm (Translation)
23-Then, with faith, reason, and sound reason, revive these four birds like Ibrahim Khalilullah.
24-You cannot bring life to your mine without descending from your self and not being on foot.
25-Until the animal soul departs, humanity’s rank is unattainable.
26-Once the speaking nafs is freed, the sacred spirit takes its place.
27-O king who reigns over all beasts! Now be free from clothing worries and bread concerns.
28-It is unbecoming of the lord of all living beings to be a slave to clothing and bread.
29-O you stained with shame and disgrace, abandoned by children and women!
30-If your provision is death, then let death’s heart be your provision in your soul.
31-O friend, your wealth resembles an eye here. For this reason, death is an enemy, while the world appears as a friend.
32-Seek death, for in this station, death is real and life is illusion.
33-O you ignorant of truth, abandon falsehood, so that you may know and see the Absolute.
34-If the five senses are your trap for five days, then reason and soul will be eternally your servants.
35-When the soul escapes this devil’s snare, let dust fall upon your body.
[175/a]
Now, it is deemed appropriate to write these seven verses here as part of the supplementary information regarding "man's death," since visiting graves and seeing the places of the departed are considered among them.
Nazm
1-My journey falls upon ruined tents; my eyes shed tears, and I weep for each one.
2-Alas, no trace remains; time has swept away the order within the assembly.
3-Now, what signs remain of those tents? What is left of their companions but their names?
4-The tent poles are all beneath the earth now. Their flesh has crumbled, and only their bones remain.
5-Where is that beloved soul? Where is the age of maturity? Where are the veiled eyes, the owner of the tents?
6-Where did that graceful one wander? Where does the soul of the world hold its abode?
7-The righteous send greetings to those departed with thousands of salutations and thousands of peace.
[80] Five material and five spiritual senses, the outward and inward five essences.
[81] Animal soul / Nafs-i hayvani: The power to possess instinct and will for action.
[82] Human soul / Nefs-i insani: The power in humans to grasp universals and reason.
[83] Speaking nafs (Nafs-i natika): A substance that is, by its very nature, abstracted from matter but active with it.
[84] Universal Intellect (Akl-i Kull): This is a station following the First Intellect (Akl-i Evvel). It is the just measure and true standard of the dome of heaven; it is rational. That is to say, it is an illuminating knower through which the forms of the knowledge entrusted to the First Intellect manifest. The Universal Intellect is the manifestation of the First Intellect.
[85] Emanation: A term used by Plotinus and Neo-Platonists especially to express the emergence of the world from the Ultimate Being. This is such that, without changing, it constantly emits light while remaining fixed and un diminished; likewise heat emanates from fire, cold from snow, fragrance from flowers, and rivers from springs. (Dictionary of Alternative Thoughts, Seyit N. Erkal, Translation Commission, Insan Publications, Istanbul 2001, p. 284.)
[86] The world of the barzakh: This is the realm between the realms of the manifest and the hidden. Barzakh is an intermediate realm that is neither entirely like nor completely different from these two realms.
[87] Concepts of presence (huzur) and familiarity (üns) will appear frequently in subsequent sections of this work. Presence (Huzur): Means being present, being in attendance. In Sufism, it is the station of unity. It means finding oneself in God’s presence and transcending oneself. He who is absent from God finds presence in the people. Familiarity (Üns): Means to become intimate, to be close to the heart, to have heartfelt love. In Sufism, it is a spiritual delight stronger than regret and hope. (Uludag, Dictionary of Sufi Terms, p. 243, 502.)
[88] Event/Phenomenon (Vakıa): In Sufism, means the meanings and tidings that come from that realm to the heart through example or address. The seeker who loses himself in devotion and worship during retreat becomes aware of certain truths. This state is called vakia. (Uludag, Dictionary of Sufi Terms, p. 509.)
[89] Mak'ad-i Sidq: The station in paradise to which the righteous will go.
[90] In the manuscript copy, this couplet reads “from the bond of the heart.”
[91] Some of the religious and legal rulings are related to the manner (keyfiyet) of an action and its form; these are called "subsidiary and practical rules." Others are related to beliefs and their forms; these are called "essential and creedal rules." (Uludag, The Science of Kalam and Islamic Creed Şerhu’l-akâid, p. 93.)
[92] Interpretation (Tevil): To draw words to other possible meanings beyond the meaning understood by them.
[93] In akāid books, it is first elaborated that the realities of things are true and real, but later created.
The remedy for the second cause (illet) lies in knowing the journey that the human soul, which is the speaking nafs, undertakes. The human soul emanates (sudur) from the Universal Intellect, descends to the realm of spirits (melekut), which is the sovereignty of the heavens. From there, it enters the barzakh realm, which is the melekut of the earth. From there, it comes to the world of nature, which is existence and decay (kevn ü fesad).
Having entered the body, it has gained power and control (become *mutasarrıf*). The human being attains elevation and maturity in this world and achieves the blessing of knowing (realizing) his Lord (*marifa*). He has attained a station higher than his previous one. With tranquility and familiarity with God, all his desires are fulfilled.
Indeed, for these seven reasons to fear and flee from death is nothing but weariness, boredom, and aversion (*kelâl* and *melâl*). For these reasons consist solely of flawed thoughts and bad suspicions, whose sources are imagination and ignorance. This fear and flight is a painful illness, the cure for which is to remove the corrupting causes mentioned above. The removal of these causes is to know the truth of death, to attain its meaning and essence. Regarding the seven aforementioned reasons, the remedy for the first one—that is, to know that death does not utilize the bodily instrument of the speaking self (*nefs-i nâtıka*)—is like an artisan who abandons his tools; likewise, the *nefs-i nâtıka* abstains from and withdraws from its own body.
Thus, if the spirit is *mutasarrıf* in the body yet a person’s speech, actions, and character are bad, and he does not attain elevation and maturity, then when the spirit separates from the body, it remains imprisoned and bound in the intermediary realm (*berzah*) until the Day of Resurrection, as if being punished with terrifying dreams. If, while the human spirit is *mutasarrıf* in the body, his speech, actions, and character are beautiful, and he attains elevation and maturity, then when he separates from the body, he does not remain imprisoned in the intermediary realm. He is unbound by anything; sometimes he enters the spiritual realm (*melekût*), sometimes he flies in the world of witnessing (*shahâdat*). He comes and goes with joy and tranquility, enjoying delights and pleasures with refreshing events and dreams. Finally, he proceeds to a place of truthfulness (*mak‘ad-ı sıdq*) in Paradise, where he returns again to love—the all-encompassing intellect (*akl-i küll*). Thus, the origin and departure of the human spirit are from the sea of divine love, as is its end and return.
It has been explained above that some philosophical thoughts contrary to secondary matters of the exalted religion may be accepted by Muslim scholars regarding the truths of things (*hakâyık-ı eşya*) which are also considered secondary matters. Now, in order that grace and blessings may abound, thirty-five verses from Hakim Sanai’s *Hadîka-i Şerîfe*, praising death and inspiring inclination towards it, conclude this second section.
Although philosophers who hold the view of transmigration (*tenâsüḥ*) have said, according to their own reasoning: “Perfection in character is attained only through the beautification of morals. The beautification of morals is attained through the change of bodies. And the change of bodies occurs through transmigration. And only in this way is perfection found in knowledge and purity. Those who attain this maturity know, in previous rebirths, what forms their bodies have taken, how long they remained in each one, and where they went afterward. They recall all of it, bringing it to mind with detailed understanding.” However, those who believe in transmigration contradict the fundamentals of this religion and have gone astray. Yet philosophers have perceived the truths of some secondary matters (*furû*) that are contrary to faith, which the scholars of speculative theology (*mütekellimîn*) have arranged in order through various methods of interpretation—as explained above—to conform them to religious principles.
Thus, if the spirit is *mutasarrıf* in the body yet a person’s speech, actions, and character are bad, and he does not attain elevation and maturity, then when the spirit separates from the body, it remains imprisoned and bound in the intermediary realm (*berzah*) until the Day of Resurrection, as if being punished with terrifying dreams. If, while the human spirit is *mutasarrıf* in the body, his speech, actions, and character are beautiful, and he attains elevation and maturity, then when he separates from the body, he does not remain imprisoned in the intermediary realm. He is unbound by anything; sometimes he enters the spiritual realm (*melekût*), sometimes he flies in the world of witnessing (*shahâdat*). He comes and goes with joy and tranquility, enjoying delights and pleasures with refreshing events and dreams. Finally, he proceeds to a place of truthfulness (*mak‘ad-ı sıdq*) in Paradise, where he returns again to love—the all-encompassing intellect (*akl-i küll*). Thus, the origin and departure of the human spirit are from the sea of divine love, as is its end and return.
Thus, when the animal soul dominates the heart and prevails over it, that person submits to his own self. He fears and flees from death. For the animal soul belongs to the world of properties, which it loves and desires. Therefore, a self-centered person has inclination for this worldly life. He seeks and gathers worldly wealth and possessions. Because with God’s help, the human spirit becomes strengthened and prevails over the animal soul, that person becomes a perfect (spiritual) human being who wholeheartedly loves and desires death.
* **Mak‘ad-ı sıdq:** The place in Paradise to which those devoted to piety will go.
* **Vâkıa:** An event or occurrence. In Sufism, it refers to the meanings and tidings that come from that realm to the heart through a parable or address. When a seeker is engrossed in remembrance and worship in seclusion, he loses himself and cuts off connection with his surroundings, thereby attaining certain truths. This state is called *vâkıa*. (Uludağ, *Tasavvuf Terimleri Sözlüğü*, p. 509.)
* **Huzur ve üns:** These concepts will appear frequently in subsequent sections of this work. *Huzur*: means presence or being in the presence of something; in Sufism, it is the station of unity. It is finding God’s presence and losing oneself. What is absent from God is present in humanity. *Üns*: means familiarity, closeness, and heartfelt love. In Sufism, it is above hope and fear.
The remedy for the removal of the second cause (agent) lies in knowing how the speaking soul (nafs-i natika), which is man, undertakes a journey. The human soul, emerging from the Universal Intellect (aql-i kul) through emanation (sudur), descends into the realm of spirits (malakut), which is the dominion of the heavens. From there, it enters the berzah realm, which is the earthly malakut, and then comes to the world of coming-into-being and decay (kevn u fesad), entering the human body. It gains power and authority within it. Man attains elevation and perfection in this world and becomes blessed with knowledge of his Lord (marifa). He achieves a higher station than his previous one, finds solace and communion with God, and all his desires are fulfilled.
Although philosophers who hold the view of reincarnation have said, according to their own reasoning, "Perfection is achieved through the beautification of character. The beautification of character is achieved through changes in bodies. And these changes occur through reincarnation. And only thus can knowledge and purity be attained." They wrote such things in philosophical books. But those who believe in transmigration have strayed, contradicting the fundamentals of this religion. However, philosophers, despite lacking faith, have perceived certain truths about things that are considered secondary matters, which the scholars of speculative theology (mutakallimin) have arranged systematically with various methods of interpretation (tawil)—as explained above—to conform to religious principles.
The contemplation of God’s artistry and the understanding of His wisdom can only be achieved through both physical and spiritual senses. Thus, the ten senses are the gateways to knowledge of the Creator of the universe. The place of these ten senses is within the human body. For this reason, God Most High created man from four disparate natures. So that those with understanding may know that the body is transient and prepare for the afterlife, which is eternal, remembering that they must leave the body and settle in their final abode (dar-i karar).
The remedy for the removal of the second cause (agent) lies in knowing how the speaking soul (nafs-i natika), which is man, undertakes a journey. The human soul, emerging from the Universal Intellect (aql-i kul) through emanation (sudur), descends into the realm of spirits (malakut), which is the dominion of the heavens. From there, it enters the berzah realm, which is the earthly malakut, and then comes to the world of coming-into-being and decay (kevn u fesad), entering the human body. It gains power and authority within it. Man attains elevation and perfection in this world and becomes blessed with knowledge of his Lord (marifa). He achieves a higher station than his previous one, finds solace and communion with God, and all his desires are fulfilled.
If the animal soul overcomes and dominates the heart, then that person has succumbed to their own self. They fear death and flee from it. For the animal soul belongs to the world of materiality, which loves and desires its own kind. Thus, a self-centered person shows preference for the life of this world, desiring and accumulating worldly possessions and wealth. But if the human soul strengthens itself with God’s help and overcomes the animal soul, then that person becomes a perfect (spiritual) man who wholeheartedly loves and desires death.
1 – This world, [it] is a trial and tribulation; from the bond of the heart, you draw.
The spirit, possessing the dominion (saltanat) of the heavens (malakut), has descended into the realm of spirits. From there, it has entered the *barzakh* realm, which is the malakut of the earth (*arz*). Thence, it arrived in the world of nature, a realm of arising and dissolution (*kevn ü fesad*), entering the human body and gaining power and authority (mutasarrif) within it. Through this realm, humankind attains elevation and perfection, attaining the blessing of knowing their Sustainer (marifah) and surpassing its previous station. They attain tranquility and intimacy with the Real, and all desires are fulfilled.
This treatise explains: the rectification of belief (*itikad*) and faith, which are mirrors of the heart; the clarification of the adab and requisites of prayer; abandoning worldly pleasures and turning towards the depths of the heart to know the truth of the soul and spirit, which are conditions for the path of God; reducing eating, drinking, sleeping, and speaking; retreating into solitude; constantly engaging in the remembrance (*dhikr*) of the Most High; and contemplation as a path to *irfan*. It also explains that trusting in God, entrusting affairs to Him (*tafviz*), patiently enduring trials, and being content with God’s decree (qada) are essential stations of the human soul; that knowing God (marifahullah) is the highest degree; that love for God is the greatest aim; that the wisdom of the *awliya* is the essence of meaning; and that the *awliya* are superior to the common folk.
This section further details, in five chapters, how a seeker (*talib*) of the stations of intimacy (*uns) and tranquility passes through the seven stations of the self, how one may attain the holy station (hazrat-i quds), and how God trains those friends who possess capacity for *irfan*, all in accordance with the Quran and Sunnah, and without contradicting matters upon which Muslims are agreed.
[94] *Irfan*: The power to know the secrets of the universe as a divine effusion, a knowledge of God.
This treatise explains: the rectification of belief (*itikad*) and faith, which are mirrors of the heart; the clarification of the adab and requisites of prayer; abandoning worldly pleasures and turning towards the depths of the heart to know the truth of the soul and spirit, which are conditions for the path of God; reducing eating, drinking, sleeping, and speaking; retreating into solitude; constantly engaging in the remembrance (*dhikr*) of the Most High; and contemplation as a path to *irfan*. It also explains that trusting in God, entrusting affairs to Him (*tafviz*), patiently enduring trials, and being content with God’s decree (qada) are essential stations of the human soul; that knowing God (marifahullah) is the highest degree; that love for God is the greatest aim; that the wisdom of the *awliya* is the essence of meaning; and that the *awliya* are superior to the common folk.
It narrates, in four sections, adherence to the Book and Sunnah, obedience, the principles and conditions of prayer, abandoning worldly pleasures, turning towards the depths of the heart, and the truths of the soul and spirit.