DÖRDÜNCÜ FASIL · Altıncı Madde
**Article Six**
[This section] describes the fourth of the four faculties residing within the human body—namely, the *nafs-i insānī* (human soul)—along with its helpers, in a wise and eloquent manner.
O beloved! Know that the people of wisdom have said: The spirit of man is the *nafs-i nâtıka* (the speaking self)—which is a Divine affair—is a jewel which, while free from all matter within its own essence, has become enamored of the body it inhabits and strives to fulfill its tasks. It resides in the darkest point (the black point of bile) at the center of the heart, the dwelling place of the *nafs hayawaniyya* (animal soul), closely entwined with and alongside it. Through this connection, it has found the means to establish dominion over the entire body. For the earthly body is exceedingly dense, while the spirit is exceedingly subtle; and the *nafs hayawaniyya* occupies a place between the valuable and the valueless. Thus, it has become a middle ground between them. Thanks to this, the subtle spirit, inclined towards the dense body, has established an affinity, connection, and relationship. Being in close proximity with the *nafs hayawaniyya*, this exalted soul has been named “heart.” One side of the noble soul has been darkened by the materiality (heaviness) of the *nafs hayawaniyya*. [140/b] Therefore, it has become the mirror of Divine Beauty and the gaze of Divine Majesty, attaining a degree of esteem, honor, and dignity. Yet this mirror is associated with animalistic qualities, veiled in the guise of egoism (self-centeredness). Consequently, this soul does not know itself nor find its Lord; it turns away from its own realm and falls under the dominion of the *nafs hayawaniyya*, becoming indistinguishable from it. It remains a captive in the service of its servants. However, the three aforementioned souls, along with their helpers, have come to serve this human soul as servants and inhabitants of the body-kingdom. In addition to these servants, the human soul has three special servants: intellect of speech, intellectual perception, and practical intelligence.
The power of speech is a faculty of understanding that separates and selects subtle meanings. The middle degree of this power of speech is wisdom. Through it, right and wrong are distinguished. The excess of speech is sophistry (deceit), through which the pursuit of unattainable knowledge is desired. The deficiency of speech is error, through which good and evil cannot be differentiated; they appear as one and the same. In brief, the function and glory of speech lies in the understanding of meanings.
The work and art of intellectual perception lie in organizing and conceiving things. For example, intellectual perception designs a building that is to be constructed, determining how many rooms and windows it requires, and conceives of them appropriately. This is the task of intellectual perception.
The work and profession of practical intelligence lies in bringing forth from potentiality into actuality the understanding of speech and the conception of intellectual perception—to implement them. All the buildings, wealth, arts, adornments, languages, vocabularies, foods, clothing, books, sciences, decorations, paintings, gardens, and landscapes of the world; all the special and general customs of nations—have come into being potentially (in potency) from the power of speech and intellectual perception, and have become actualized (in act) through the appropriateness of practical intelligence.
Just as this phenomenal world (the world of creation) has emerged from the command realm (the realm of command), so too the things mentioned above have come into existence through practical intelligence by means of the power of speech and intellectual perception, thereby attaining this order.
For practical intelligence is the servant of intellectual perception and speech. All three are known as servants of the human soul. They all obey and submit to it. Thus, these honorable entities who are served—the twenty-eight powers within the body—have been explained.
The shadow intellect given to the human soul is that which originates from the Light of the Necessary Existent (Hazrat-i Wajib al-Wujud). This abstract intellect (universal intellect) is called relative spirit and Divine love. Thus, through death by annihilation (*fanā*), one passes beyond this self and becomes alive, finding all things within oneself. The veil of egoism is lifted from the heart, and one knows both the self and the Lord. The soul has become like a full moon (perfected moon) facing the sun that does not set. The heart is filled with light, tranquility, and joy. It migrates from this world of forms, passing through body and spirit, to its true homeland. Knowing where it came from and where it is going, it obtains its desire, dies before dying, finds eternal life, escapes the enemy, and remains alone with its friend.
An example: The human body is like a wall, one side of which faces the realm of the unseen (the occult), and the other side faces the world of witnessing (manifestation). [141/a] The renewal and repair of this wall are accomplished through eating, drinking, and sleeping—which are the daily habits of man. Within this thick and solid body there are a thousand empty cavities and secluded corners, which signify the voids of bones and veins. A mirror has been placed on the occult side of this wall; that is the heart. The crystalline face of the mirror faces the realm of the unseen, which is the state of the human soul. The back of the crystal is dark within the wall, and it is like Solomon’s simile—representing anger and desire. The back of the mirror is the abode of that fiery lamp; that is the animal soul. Its preservation is the time when the wick meets the oil—which are the body's normal heat and moisture. The light of this lamp is sensations and powers, by which the cavities and corners of the wall are illuminated. It is the life of all the senses. On the side of the world of witnessing, this wall has five windows, which are the five external sensory organs of the soul. Dust has settled on the glass of this mirror; blemishes and obscurities have come upon it from bad character. The mirror remains veiled within its sheath, shrouded in confusion. Therefore, it is overcome by anger and desire and veiled in egoism.
Okay, here's the translation of the provided text, aiming for faithfulness and preserving meaning within a classical Islamic/Sufi context. I will not include any introductory or explanatory notes.
—
The end of the dirhem is anxiety, the end of the dinar is fire.
The end of dominion is beatings, the end of the grant (timar) is serpents.
One who abandons spiritual delight and inclines to bodily pleasure,
has preferred ignominy over a kingdom.
The worldly glory and rank should be seen as the pit of reason and the confinement of the soul.
O esteemed one! Take heed and flee from this abased world.
The heart is, in essence, the sum total of the worlds, the crown of the heavens;
yet what benefit if you did not perceive yourself?
For you are the sun of manifestness hidden within the body’s sphere.
Like a jewel from the mine, close to clay and earth.
You are a mirror for the manifestation of divine love;
but what can be derived from an impure mirror?
The purpose of all that exists in the world is existence itself;
"Were it not for you, there would be neither sky nor earth."
The world rejoices with you, filled with joy and delight.
Why do you sit and rise always burdened by sorrow?
Understand that spirit as the wave of an encompassing ocean.
Abandon this body, for it is darkness and filth.
Life comes to one who knows his own soul, O God!
One who knows what he is experiences neither grief nor ruin.
The heart is the essence of the world; a crown of the spheres.
But what benefit if you did not perceive yourself?
You are the sun of clarity hidden within the body’s sphere.
Like a jewel from the mine, close to clay and earth.
You are a mirror for the manifestation of divine love;
but what can be derived from an impure mirror?
The purpose of all that exists in the world is existence itself;
"Were it not for you, there would be neither sky nor earth."
The world rejoices with you, filled with joy and delight.
Why do you sit and rise always burdened by sorrow?
Understand that spirit as the wave of an encompassing ocean.
Abandon this body, for it is darkness and filth.
Life comes to one who knows his own soul, O God!
One who knows what he is experiences neither grief nor ruin.
The heart; a summary of the world, the crown of the heavens.
But what benefit if you did not perceive yourself?
For you are the sun of clarity hidden within the body’s sphere.
Like a jewel from the mine, close to clay and earth.
You are a mirror for the manifestation of divine love;
but what can be derived from an impure mirror?
The purpose of all that exists in the world is existence itself;
"Were it not for you, there would be neither sky nor earth."
The world rejoices with you, filled with joy and delight.
Why do you sit and rise always burdened by sorrow?
Understand that spirit as the wave of an encompassing ocean.
Abandon this body, for it is darkness and filth.
Life comes to one who knows his own soul, O God!
One who knows what he is experiences neither grief nor ruin.
The heart is the sum total of the world, the crown of the heavens.
But what benefit if you did not perceive yourself?
For you are the sun of clarity hidden within the body’s sphere.
Like a jewel from the mine, close to clay and earth.
You are a mirror for the manifestation of divine love;
but what can be derived from an impure mirror?
The purpose of all that exists in the world is existence itself;
"Were it not for you, there would be neither sky nor earth."
The world rejoices with you, filled with joy and delight.
Why do you sit and rise always burdened by sorrow?
Understand that spirit as the wave of an encompassing ocean.
Abandon this body, for it is darkness and filth.
Life comes to one who knows his own soul, O God!
One who knows what he is experiences neither grief nor ruin.
The heart is the essence of the world, a crown among the spheres.
But what benefit if you have not attained self-knowledge?
You are the sun of manifestness hidden within the sphere of the body.
Like a jewel from the mine, close to clay and dust.
You are a mirror for the manifestation of divine love;
but what can be derived from an impure mirror?
The purpose of all existence in the world is existence itself;
"Were it not for you, there would be neither sky nor earth."
The world rejoices with you, filled with joy and delight.
Why do you sit and rise always burdened by sorrow?
Understand that spirit as a wave of an encompassing ocean.
Abandon this body, for it is darkness and filth.
Life comes to one who knows his own soul, O God!
One who knows what he is experiences neither grief nor ruin.
—
Let me know if you have another text you'd like translated.
The Ninth Sphere. According to the Sufis, God, the Absolute Existence, desired to manifest Himself, condescending from His absolute essence ( *huviyyet-i mutlak*) and through the “attributes” (*asma wa sifat*) of Muhammad—that is, knowledge, love, and truth—the realm of angels appeared; from this arose the spheres, then the heavens, and finally the four elements that constitute the world.
[15]. Universal Intellect (*Aql-i Kulli*): The term *aql-i kulli*, meaning universal intellect, primal intellect, has been applied to the universal intellect in Sufi philosophy. According to a widespread belief among Sufis particularly from the eleventh century onward, God first created the light (*nur*) and spirit (*ruh*) of the Prophet Muhammad (peace be upon him). Various names were given to this initial existence, including *nur-i Muhammedi*, *ruh-i Muhammedi*, *hakikat-i Muhammedi*, *ruh-i a’zam*, *ahadiyyat al-jam* (the oneness of totality), *mabda’ al-kul* (origin of all things), and *ilal al-ashya* (cause of existence). Thus, the Prophet Muhammad (peace be upon him) is the origin of all being.
Scarcity of Anger (*tafrit*) is cowardice; where cowardice exists, undertakings are avoided. This trait, like the previous one, originates from bad character. A movement arising from the animal soul in the heart with the intention of securing benefit or attaining pleasure is called the passionate force (*quwwat shahwaniyya*). The entire effort and artistry of the passionate force lies in obtaining gain and seizing what is desired. The dwelling place and center of activity of the passionate force is the heart.
Speech is a faculty of cognition by which subtle meanings are distinguished and selected. The middle degree of this faculty of speech is wisdom. Through it, right and wrong are differentiated. Its excess (*ifrat*) is sophistry, with which the desire to perceive unattainable meanings is sought. Its scarcity (*tafrit*) is error, whereby good and evil cannot be distinguished; they appear as one and the same. In short, the function and honor of speech lies in the cognition of meanings.
The sensed forms, the shared sense (*hiss-i mushtarak*), are a treasury of images—the imagination (*hayal*). This preservation is unique to this faculty, from which other faculties are lacking. The dwelling place and origin of actions of memory (*hafiza*) is the third ventricle of the brain, its front portion. Indeed, this faculty of memory is like a written tablet. The intellective faculty (*mufakkira*), is like the learned scholar who reads it. The imaginative faculty is like the scribe. The deceptive faculty (*vahima*) is like Satan. The shared sense is the place where external rivers and internal springs collect and are distributed. As mentioned previously, the sultan of the body-city is the human soul (*ruh-i insani*), and other faculties are its helpers.
The human soul is that intellect-shadow which originates from the light of the Necessary Existent (*Hazrat-i Vacib al-Wujud*). This abstract intellect (*akl-i kulli*) is called relative spirit and divine love. Thus, through death by annihilation (*fana*), it passes beyond this self, becomes alive with that spirit, and finds all things within its own being. The veil of selfishness (*enaniyyat*) is lifted from the heart’s face, and it knows itself and its Lord.
The soul, like a full moon (*badr-i kamil*), appears before the sun that never sets. The heart is filled with light, tranquility, and joy. It migrates from this world of forms to the realm of the heart, passing through body and flesh, returning to its true homeland. Knowing where it came from and where it goes, attaining its desire, dying before dying, finding eternal life, escaping from the enemy, and remaining alone with its friend.
The middle ground of passion (*itidal*) is modesty (*iffat*), by which one begins actions and desires appropriate to religion and humanity. Modesty is a beautiful characteristic. The excess of passion (*ifrat*) is licentiousness (*sharah*), through which one enters into ugly desires inappropriate for religion and humanity. Licentiousness belongs to bad characteristics. The scarcity of passion (*tafrit*) is torpor (*humud*), whereby, if torpor exists in a person, even the human desires and wishes that should be fulfilled are not met. This trait also originates from bad character.
O esteemed one! It must be known that anatomists have said: A movement arising from the animal soul to remove harm or defeat another, which occurs in the heart, is called the anger (*ghadab*) faculty. This anger makes it its work and profession to remove that harm or defeat others. The dwelling place and origin of actions of anger is the heart. Its middle ground (its moderation) is courage (*shaja’a*), by which one begins undertakings with effort and determination. Courage is a beautiful characteristic, valued and esteemed in religion and humanity. Its excess (*ifrat*) is recklessness (*tahawwur*), through which one enters into actions that need not be done; this belongs to bad characteristics.
Shared Sense (*hiss-i mushtarak*): It is the place where all external influences are collected into the centers of feeling in the brain from the sensory organs.
Intellect (*Aql*): The faculty of thinking, understanding, comprehending; the ability to reason, to draw conclusions from one or more propositions ( *istidal*), and to establish necessary connections between events or concepts.
Human Soul (*Ruh-i Insani*): It is a term used for the spiritual soul in humans. Its explanation in Sufi works is as follows: The spirit (*ruh*) present in humans, riding upon the animal soul (*ruh-i hayawaniya*), is the realm of perception. The human soul originates from the realm of command. Minds are incapable of understanding its essence.
The soul, having overcome anger and desire, and fleeing the pleasures of the world to seek the knowledge and love of its Lord, tearing away the veil of selfhood, observing both itself and its Rabb, has become aware of all states—for the light of the celestial sphere reaches that mirror. It has considered itself to be the moon (the very eye of the moon), standing opposite the sun of Necessary Existence. It has found within itself the light of universal intellect, for the universal intellect is the homeland of souls and the origin of material forms – thus, the knower who finds it attains his goal and realizes all his desires through it. This soul, having attained this state in its own realm, has passed through wall, lamp, and mirror; it is full [of light].
O dear one! Know that anatomists have said: The animal soul is a force permeating the entire body. The body moves according to its desire and knows things through its senses. Besides these servants of the animal soul, there are twelve more servants—ten of whom are the five senses. Five are external, located in the ear, eye, nose, tongue, and all the skin. And five are internal, residing in the cavities of the brain: common sense, imagination, excessive doubt (vehim), thought, and memory. Each of these ten senses has a task specific to it—that is its service.
The midpoint of desire (moderation) is modesty, with which one begins desires and inclinations appropriate to religion and humanity. Modesty is from good character. The excess of desire (immoderation) is greed, through which one enters into ugly desires inappropriate for religion and humanity. Greed is from bad character. The deficiency of desire (scarcity) is weakness, and when weakness afflicts a person, he does not fulfill the human desires and wishes that he should. This trait too is known as a bad characteristic.
The intellect of beings other than humans (non-speaking animals) is only this power of imagination—through which a lamb recognizes its mother among thousands of sheep in a flock, and perceives the friendship of the shepherd and the enmity of the wolf. Thus, through this power of imagination, it knows what is appropriate for it. Man also acts like an animal by following some of the dictates of this power. For the power of imagination uses the faculty of imagery and goes to many different paths that do not conform to reality, inventing the true essence of things. It fabricates false dreams which are empty, meaningless, and impossible according to intelligent people. According to transmitted rulings (religious precepts), they are falsehoods and deviations. Therefore, the power of imagination is called "the devil of the body," for all the forces of the body move under the command of human intellect and act according to its orders. However, the power of imagination does not obey it and does not submit to its command—just as all the angels prostrated themselves before Adam (peace be upon him), but Iblis did not.