ÜÇÜNCÜ FEN · BİRİNCİ BAB · ÜÇÜNCÜ FASIL · Yedinci Madde
Seventh Point
It declares the origin of human intellect, which is the beginning of the soul called *nafs-i natika*, the greatness and majesty of the universal intellect (*kulli akl*), its constant beneficence and generosity to everyone, the Divine Beloved’s affection and favor towards it, and its continuous effusions to every particle of the universe.
O esteemed one! Know that the Most Noble Prophet (peace be upon him) has said: “When God most high first created intellect, He commanded it to sit. Intellect immediately sat. Then He commanded it to rise, and intellect rose at once. Then He signaled for it to come, and intellect came forthwith. When He desired it to go, intellect returned. He then commanded it to speak, and intellect began speaking at that moment. He commanded it to listen, and intellect obeyed and listened. [197/b] Then He commanded it to look, and intellect looked. He desired it to comprehend, and at that instant intellect swiftly grasped everything. Then He commanded it to withdraw and return, and it immediately retreated.”
(Thereupon) God most high addressed intellect, saying: “By My majesty, My greatness, My sublimity, and My power over creation, I have not created anything more precious, more beloved, or more esteemed than you, never shall I. You are through whom I am known, through whom I am worshipped, with you I adorn My servants, with you I beautify them, with you I sustain My friends, with you I prevent, with you I show generosity and kindness, with you I offer affection and assistance, with you I train, and with you I grant guidance. For You I create the universes.”
Therefore, universal intellect is first of all most valuable above everything. It is the closest and dearest to God most high. It is the support of the entire world. It is the beginning of the human soul. It is the life of the heart of those who possess gnosis. Through it, humans attain knowledge of God. For its sake, everything in the universe serves humankind. The distinction of the human species, being graced with universal intellect and possessing gnostic insight, is evidence of this meaning. As it is said, “If you were not, I would not have created the universes,” which is a testament to the majesty of pure souls. For this universal intellect is the relative soul (*izafi ruh*), the light of Muhammad, and Divine love. [223] If those boundless heavens, stars, elements, natures, plants, and animals could reside within the human being, if it were possible for his heart to possess knowledge of them, then none of these spheres, elements, and universes would come into existence.
For the purpose of creation in this world and the hereafter, the outcome of the lands and heavens, the essence of times and epochs, and the totality of this universe is “the station of humankind” [224], which when the relative soul (*ruh-i izafi*) makes his heart alive, he becomes the friend of the Most Merciful, the spirit of the world. For this universal intellect (*ruhi izafi*) is a great jewel encompassing all parts of the universe, and its esoteric lights are the lives of minds and the selves of the people of the world. Its outward workings are the order of bodies. By the wise Creator’s decree, it regulates both inward and outward affairs and distributes all sustenance and beneficence—it is only this universal intellect. All existences in the universe – whether spheres or angels – are like servants, instruments, and organs of this Great Soul (*ruh-i azam*). [227] But when the heart is purified, this relative soul manifests within it, intoxicating it with the draught of love and bringing it to selflessness. It constantly makes it alive and pure. For from this primordial soul (*ruhi a’zam*) – this first intellect – humankind and every individual receive their share according to their capacity. The human who kills his animal soul discovers the ability to remain alive and eternal through this Divine soul. Through it, he attains everlasting existence, sees all things as they are, and arrives at the truth of circumstances. He knows from where he came and whither he goes. He completes the bodily stations and becomes a perfect human being (*al-insan al-kamil*). For the human soul first descends from this soul into the lower realms, into the stations of existence, which are descending from the spheres, elements, and so on. It rises up through three origins (*mawali-i thala*) [229] to assume a human form. And it again finds that same soul and returns unto it.
As God most high mentions in His Sublime Book, “Such is the light of Our guidance” (The Light, 24:35), referring to the relative soul (*izafi ruh*) in a veiled manner (kinayaten). As the commentators say, the natural soul (*ruh-i tabi’i*) within the human body is like the place where the lamp is placed (mishkat) [230], the vegetable soul is like the wick of the lamp, the animal soul is like the oil, the human soul is like the glass of the lamp, and the relative soul is like the lamp itself. Therefore, by eating moderately, sleeping little, speaking beautifully, and constantly remembering God, the abode of the mortal frame empties out and ascends. When the oil is sufficient, the wick is balanced, the glass of the lamp is clean and bright [198/a], that celestial lamp flares up in the heart, filling it with its light. And one knows himself and finds his Lord. This most exalted soul (*ruhi azam*) is exceedingly luminous and exists in a state that is eternal. All existences can come into being through it. If millions of humans were to enter the world, all becoming perfect gnostics and possessing the ability to be alive with the relative soul, this Great Soul (*ruhi azam*) would bestow life and spirit upon them all. Even if millions of perfect human beings were to leave this world, this relative soul would continue in its own state, without any increase or decrease whatsoever.
For example, if a hundred thousand buildings were built and windows opened towards the sun from each of these buildings, the sunlight would illuminate all those windows. The sun would not find any excess from those houses. If those hundred thousand houses were to be ruined, no deficiency would come from them to the sun. Similarly, the esoteric sun constantly sends forth its effusions in both worlds. For it is the manifestation of the Divine Beloved’s luminous beauty. Its light is always bright, without decline or deficiency, illuminating both worlds at every moment.
Hakkı, bekâ ehlini iyilikle hatırla; hatırın güzelliğine ruhlarını şâd eyle.
Şu halde bütün akıllar, nefisler, tabiatlar, cihanın tabiatları, babalar, analar, doğanlar, sabit özler (âyan), bütün suretler ve mânâlar, görünen kesif maddeler, gizli latifler, belki bütün isimler, cinsler, neviler, şahıslar, renkler, şekiller, sözler, fiiller, gönüllerin halleri, manevî makãmları (etvar), nurlar, sırlar, iki cihan, ezel, ebed, zamanlar ve oluşlar hep izâfî ruh ile bulunmuş ve onun için yaratılmıştır. Her kemâl ve marifet, cemâl ve muhabbet ondan elde edilmiştir. Çünkü o, kullar için Mevlâ’ya vesile; terbiye ve kemâle ermek için Hakk’ın halifesi olmuştur.
Ey tertemiz aşk, her şeye sen oldun başlangıç. Âlem seninle mevcut oldu; ey Hudâ’nın okyanusu.
Ezel muhabbetisin; feleklerle melekler senin için oldu. Ebediyet sırrısın; her şey sana feda oldu.
Hakk’ın feyizleri cihana, senden gelir daima. Akıllar ve nefisler ancak sana tâbi olur.
Sen ki küllî akıl ve cihanın aslı iken ey peder! Sultanlık kaftanını ve hem de yoksul kisvesini giydin.
Güzelliğinle cihanın canısın, her şeyden görünürsün. Meydana gelen her varlığa, güzelliğin başlangıç oldu.
Cihanda bütün zerrelerden cilve eden sesin. Kalplere nidâlar ve kulaklara sadalar senden gelir.
Sulhunla âlemin nurusun, cenginle ateşsin. Lütfun, cenneti; kahrın, cehennemi getirir.
Zevkinle dolsa can ile gönül; ekmeği, suyu unutur. Şarabın, zevk ehline gıda olur her an, gizlice.
Hakkı! Hak yoluna hidayet eden, aşk-ı pâkdır. Hudâ’ya tâbi olup, aşka gel vesselâm.
Maksûd: İstenilen şey. Arzu edilen. Gaye. Buradaki maksud, Allah tealadır.
Mabûd: Kendisine ibadet edilen, Allah teala.
Cebbâr: Dilediğini zorla yaptırmaya muktedir olan, mutlak irâdesini her durumda yürüten Allah teala.
Deyyân: Hesaba çeken; mahlûkatı arasında adaletle hükm eden mânâsına Cenâb-ı Hakk’ın sıfatı.
Müheymin: Koruyup gözeten Allah teala.
Vehhab: Çok hîbe eden, çok fazla bağışlayan mânâsında olup, Allah tealanın esmâ-yı hüsnâsındandır.
Tevvâb: Tövbe edenlerin tövbesini çokça kabul eden mânâsına olup, Allah tealanın esmâ-yı hüsnâsındandır.
Mennân: Çokça ihsan eden Allah teala.
Vehhâb: Bağışı çok olan, karşılıksız veren, nimetlerinin ardı arkası kesilmeyen Allah teala.
Müdebbir: İlmi ile her şeyin akibetini ihâta edip ona göre hikmetle yapan Allah teala.
Burada “Allah’ın eli onların elleri üzerindedir” (Fetih sûresi, 48/10) ayetine işaret olunmuştur.
Kalp: Çevirme, döndürme ve değiştirme anlamlarına gelir. Gönül de denilir. Tasavvufta, İlâhî hitâbın mahalli ve muhatabdır. Marifet ve irfân denilen tasavvufî bilginin kaynağı, keşf ve ilham mahallidir.
Süeydâ: Gaybı mükâşefe mahallidir.
Fuâd: Kalp ve gönül anlamındadır. Tasavvufta; a) İlâhî tecellîleri temâşâ ve seyretme mahalli olup yedi menzilden üçüncüsüdür. Âyet-i kerîmede “Gözün gördüğünü gönül yalanlamadı.” (Necm, 53/11) buyurulmuştur. b) Kalbin içi, kalp zarı.
Tevhid: Birlik demektir. Tasavvufta çok derin mânâları vardır. Allah’ın zâtını, aklen tasavvur edilen ve zihnen tahayyül edilen her şeyden uzak tutmaktır. Tevhid, bir görme ve bir bilme hâlidir. Sûfî sadece “Bir”i görür, sadece “Bir”i bilir. Tevhîdin hâkîkatine eren “Bir”den başkasını unutur.
Huzur: Hâzır olma, huzurda bulunma demektir. Tasavvufta, vahdet makãmıdır. Hakk’ın huzurunda bulunma ve kendinden geçmedir.
Vahdet: Birlik demektir. Tasavvufta gerçek anlamda birlik Hak teala için söz konusudur. Vahdet-i şuhûd; Tasavvuf yolcusunun her şeyi Allah’ın tecellîleri olarak görmesidir. Bu hâl sekr, galebe ve gaybet gibi isimler verilen vecd ve istiğrâk hâlinde kendini gösterir. Vahdet-i vücud; bir bilme, Allah’tan başka varlık olmadığının idrak ve şuûruna sahip olmaktır. Vahdet-i şuhudda tasavvuf yolcusunun her şeyi görmesi geçicidir, birlik bilgide değil, görmededir. Vahdet-i vücudda ise, birlik bilgidedir.
Müşâhade: Görme, perdenin açılması, temâşâ ve seyr etme. Tasavvufta, Hakk’ın gönüllerde hazır olması. Hakk’ın zâtının tecellîleri. Eşyayı tevhid delîliyle görmedir.
Mükâşefe: Keşf hâli, kalp gözünün açılması, gayb âleminin
The state enabling observation. Revelation grants the Sufi secret and esoteric knowledge pertaining to the unseen (ghayb) and divinity, which cannot be attained by reason or sensory organs.
[211]. *Sirr-Esrar*: Refers to mystery. In Sufism, it is detailed knowledge of the realities that are summarized in God’s oneness (ahadiyyat), which only God knows; a servant never knows. The *sirr* is a subtle essence (*latifa*) entrusted to the human body like the soul. The heart comes after the soul in the sequence of soul, heart, and *sirr*, and is more subtle than the soul.
[212]. *Qada*: Is the fulfillment of events predestined by God from eternity at their appointed time.
[213]. This sentence does not appear in the manuscript copy.
[214]. The world of manifestation (*shahadat ‘alem*): Is the realm of entities that can be perceived by human senses and comprehended by reason.
[215]. The unseen realm (*ghayb ‘alem*): Conversely, is the realm of entities that cannot be perceived by human senses or comprehended by reason.
[216]. *Khalwa*: Refers to solitude, seclusion, withdrawal, and living alone, avoiding social interaction and mixing with others. In Sufism, it is speaking spiritually with God in a state where neither an angel nor any other person is present, engaging in spiritual conversation. It is detaching interest from the created world (*ma’siwa*) and turning completely to God, dedicating oneself to worship.
[217]. *Hawatır*: The plural of *hatir*. Is the address that comes into one's mind. It is the sound heard in the inner realm, the message received. This address can be from God, an angel, a devil, or the self. Voices from God and angels conform to the outward rulings of religion; voices from the devil invite to sin; and voices from the self invite to base desires.
[218]. *Ahadiyyat*: Means oneness. In Sufism, it is the name given to the Divine Essence (*zat*) rank. At this rank, no attribute or relation whatsoever is taken into consideration except for the characteristic of oneness (ahadiyyat). God’s name in the rank of ahadiyyat is *Ahad*.
[219]. *Anasir-i arba‘a*: Earth, water, air, and fire.
[220]. The realm of the kingdom (*malakut ‘alem*): Is the realm from the Throne to the earth. It is also called the inner realm (*batin ‘alem*).
[221]. The material world (*mulk ‘alem*): Is the physical and corporeal realm. It is also known as the world of manifestation (*shahadat ‘alem*) and the outward realm (*zahir ‘alem*).
[222]. *Tahqiq*: Refers to investigation, a thorough examination of any subject. It is being inquisitive and attentive in discovering and establishing truth.
[223]. Divine love: According to the Sufis’ doctrine of “embodiment” (*vujud*), the Most High desired to see the effects and manifestations of the attributes and names that were potentially present within Himself. He began the act of creation. He created the forms of those names and attributes in His knowledge. This state is the descent of the Absolute Essence from its rank of essence to its attributes and names. The Truth-conscious One, being free from form, adorns Himself with certain intellectual forms based on His attributes and names and observes these forms within His own knowledge. Those who are versed in truth have given this rank the names *‘alam-i jabrut*, *aql-i awwal*, *ruh-i izafi*, *‘alam-i asma*, *’ayan-i sabitah*. Translated by Konuk A. Avni, *Fususu'l-Hikem* Translation and Commentary, Prepared by Mustafa Tahralı, Selçuk Eraydın, IFAQ, vol. II, p. 183.
[224]. The Exalted Human (*Hazrat-i insan*): *Hazrat*: Presence, the Divine court. In Sufism, it means rank or station. The Exalted Human: according to one classification, is the sixth rank among the ranks of existence (*vujud*). This rank is the complete manifestation of the Absolute Essence. It is the human species. Sufis combine the realm of feelings with the world of manifestation and the Exalted Human, calling it *nasut*. Because humans are created in the Divine form, they are a manifestation of all names and the embodiment of the name "God." Konuk A. Avni, op. cit., vol. I, pp. 112-113.
[225]. The shadow soul (*Ruh-i izafi*): Is the intellectual soul (shadow intellect – *zilli aql*) given to the human soul; it has come into being from the light of the Necessary Existent (*Hazrat-i Vacibü’l-Wujud*). It is called universal intellect (*akl-i kull*), shadow soul, and Divine love.
[226]. The friend of the Compassionate (Rahman): Humans are two kinds: perfect (*kamil*) and imperfect (*ghair kamil*). Both are manifestations of God’s name. However, prophets and saints, who constitute the perfect human (*insan-i kamil*), have been distinguished from other individuals due to their return to their origins through purification and their annihilation in their phenomenal existence. Konuk A. Avni, op. cit., vol. I, p. 113.
[227]. The greatest soul (*Ruh-i a’zam*): This term, meaning the greatest soul, has the following explanation in Sufi works: It is the human soul that is a manifestation of the Divine Essence with respect to its Lordship. Therefore, no revolving entity can revolve around it, and no seeker can attain union with it. As no one but God knows its innermost essence (*kunh*), so too can this be attained only from God. The greatest soul is also called *aql-i awwal*, the truth of Muhammadanhood, the single self (*nafs-i wahida*), and the truth of the Divine names. It is the chief lieutenant (*khalifa-i akbar*).
[228]. Ranks of existence (*Maratib-i vücüd*): The fundamental idea directly related to the ranks of existence is the belief and understanding of unity of existence (*vahdat-i vücud*). Existence is one; it is God’s existence. The existence of every rank of existence contains the hidden, manifest, and valid existence of God. The ranks of existence are classified into various numbers, such as four, five, seven, etc., separately. For example, according to a classification of four, the ranks of existence are: 1- *Lahut*, Essence; 2- *Jabrut*, attributes and Divine names; 3- *Malakut*, spirits and forms; 4- *Nasut* and the world of manifestation. Tahralı Mustafa, Ahmet Avni Konuk – *Fususu'l-Hikem* Translation and Commentary, vol. I, Regarding the Author and Work, p. 44-45.
[229]. The three births (*Mawalid-i salasa*): This is the science that speaks of the three realms of nature: mineral, plant, and animal.
[230]. *Mishkat*: An indentation made in a wall to hold lamps or candles, formerly used as a niche.
The spiritual sensory organs of the heart open to the realm of spirits, depending on the bodily external organs closing off to the physical world. When the external senses of the body (*hawass-i zahira*) are asleep or secluded…
When one withdraws from things, the pathways of the heart’s spiritual senses open. It is in this way that spiritual transformation arises, and streams of wisdom flow from the heart to the tongue. Indeed, the origin of the realm of the unseen (melekut) is the heart. But due to an obstruction in the channel of flow, the rivers of external senses pour forth, filled with much turbidity (keduret) and impurities. These accumulate and rot, becoming putrid within it. Thus, if the rivers of external senses are stemmed through seclusion (halvet), and the impurities of the lower self are removed, cleansing the heart, then streams of wisdom will flow from the heart to the tongue, as in the saying: “Whoever performs worship purely for Allah for forty mornings, streams of wisdom will pour forth from his heart to his tongue.” Channels of flow open, and the heart is filled with streams of wisdom from the ocean of "oneness" (ahadiyyet), making that heart a source of lights and a repository of secrets. Such a person, possessing this heart, recites this couplet in the language of states:
The intellects and hearts belong to the realm of the unseen; they are celestial. The selves and bodies, however, belong to the world of materiality and earth. Therefore, intellects and hearts are luminous and exalted. Selves and bodies are dark and base. Intellect circles around the cosmos, exploring it. Yet, in the presence of the Creator of the cosmos, it is powerless, filled with wonder. Intellect is the servant of the Presence of God and a guide to beautiful character.
For the purpose of creation—of this world and the hereafter, the outcome of lands and heavens, the summary of times and epochs, and the totality of this cosmos—is “the station of man,” which, when its auxiliary spirit (ruh-i izafi) is alive within his heart, is the beloved of the Most Merciful and the soul of the world. For this universal intellect (akl-i kull) – the auxiliary spirit – is a great jewel encompassing all parts of the universe; its inner lights are the life of intellects and the selves of the people of the world. Its outward functioning is the order of bodies. It is only through this universal intellect, by the wise decree of the Creator, that the affairs of the inward and the external are regulated, and all sustenance and beneficence are distributed. All beings in the universe—whether planets or angels—are like servants, organs, and instruments of this great spirit. In the heart of a person with a purified heart, this auxiliary spirit manifests itself, intoxicating him with the drink of love and transporting him beyond himself, constantly making him alive and pure. For from this “primal intellect” (akl-i akdem) – the great spirit – all parts of the universe and each human being receive their share according to their capacity.
39– I give liberally, without measure, to whom I will. I am the Bestower (Vehhab); seek Me, and you shall find.
The skin is in need of tanning; the self is a mount needing sustenance to avoid death. The heart is a mosque in need of repair. The heart is capital for accepting divine commands. Yet it is preoccupied with doubts. A person who vigilantly guards against the dangers within his heart, like a watchful sentinel, is innocent of the deeds of his organs. The hearts of the people of unity are lanterns of knowledge and love. Seeing eyes are perceptive hearts, and insight is concerned with secrets (esrar).
When a human kills his bestial soul, he discovers the capacity to remain alive and eternal through this divine spirit. He abides eternally with it, seeing all things as they truly are and attaining the truth of his condition. He knows from where he came and whither he goes. He completes the stations of the body and becomes a perfect human being (al-insan al-kamil). For the human soul first descended from this spirit into the lower realms, descending through the heavens and elements, rising from three origins (mevali-i selase) to assume the form of man. Again, he finds this same spirit and returns to it.
A heart attached to the world is deceived. A heart attached to the hereafter melts. A heart attached to God is pure. The heart of a heedless person is attached to the world. The heart of an ascetic is attached to the afterlife. The heart of a knower (arif) is attached to God. The heart is a compassionate and honorable friend. Fear and danger are difficult for it, for even a little sorrow is much in its eyes.
5– I am Allah, there is nothing like unto Me. I am the Judge (Dayyan); seek Me, and you shall find.
2– My purpose is to be sought; do not take another as your goal. Much good lies within Me; seek Me, and you shall find.
A heart that finds God becomes independent of all people. Just as the body has external sensory organs through which it perceives the world of testimony (shahada), so too does the heart have spiritual sensory organs through which it perceives the unseen realm (ghayb). For the heart also has an eye with which it observes things pertaining to the unseen. It has an ear with which it hears the words of those who know the unseen. It has a sense of smell with which it inhales the fragrances of the unseen. It has a taste with which it tastes faith, the nourishment of gnosis (irfan), and the love and pleasure of paradise. And just as the body’s sense of touch is in all its organs, so too is the intellect the sense of touch of the heart's station. Through it, the heart benefits from all beings that can be known.
4– I am the Sought; do not worship another. I am the Exalted (Cebbâr); seek Me, and you shall find.
The intellects and hearts belong to the realm of the unseen; they are celestial. The selves and bodies, however, belong to the world of materiality and earth. Therefore, intellects and hearts are luminous and exalted. Selves and bodies are dark and base. Intellect circles around the cosmos, exploring it. Yet, in the presence of the Creator of the cosmos, it is powerless, filled with wonder. Intellect is the servant of the Presence of God and a guide to beautiful character.
For the purpose of creation—of this world and the hereafter, the outcome of lands and heavens, the summary of times and epochs, and the totality of this cosmos—is “the station of man,” which, when its auxiliary spirit (ruh-i izafi) is alive within his heart, is the beloved of the Most Merciful and the soul of the world. For this universal intellect (akl-i kull) – the auxiliary spirit – is a great jewel encompassing all parts of the universe; its inner lights are the life of intellects and the selves of the people of the world. Its outward functioning is the order of bodies. It is only through this universal intellect, by the wise decree of the Creator, that the affairs of the inward and the external are regulated, and all sustenance and beneficence are distributed.
9-I am the Bestower, O My servant! I fulfill My promise swiftly; you will find Me.
Because the purpose of the creation of this world and the hereafter, the outcome of the lands and heavens, the essence of times and epochs, and the sum total of this entire cosmos is "the presence of man," for when his spirit-like soul is present and his heart is alive, he is the beloved of the Most Merciful, the life of the world. For this all-encompassing intellect (spirit-like soul) is a great jewel encompassing all parts of the universe, and its esoteric lights are the lives of intellects and the spirits of the people of the world. Its outward manifestation is the order of bodies. By the decree of the Wise Creator, it is the regulator of subtle and cosmic affairs and the distributor of all sustenance and blessings—only this universal intellect. All beings in the universe – whether celestial spheres or angels – are like organs and instruments of this great spirit. However, in the heart of a person whose heart is purified, this spirit-like soul emerges, intoxicating him with the drink of love and transporting him beyond himself, constantly purifying and making him alive. For from this "first intellect" (ancient intellect), the spirit-like soul, every part of the universe and every human being receives according to their capacity.
The body is like tanned leather in need of refinement. The ego is like a riding beast in need of sustenance so it does not die. The heart is like a mosque in need of repair. The heart is the capital for accepting divine commands, but it is preoccupied with doubts. A person who acts as a vigilant guardian, carefully watching the dangers within his heart, is innocent of the actions of his organs. The hearts of the people of unity are lanterns of knowledge and love. Eyes see, hearts perceive, and secrets engage the senses.
9-I am the Bestower, O My servant! I fulfill My promise swiftly; you will find Me.
Indeed, the Almighty in His Exalted Book says, "Its likeness is as a lamp in a dark niche" (Light, 24:35), referring to the spirit-like soul through metaphor (kinaya). As the interpreters say, the natural spirit (rūḥ-i ṭabīʿī) within the human body is like the place where the candle is placed (miškāt), the vegetal spirit (rūḥ-i nabātiyyah) like the wick of the candle, the animal spirit like the oil, the human spirit like the glass, and the spirit-like soul like the candle itself. Therefore, balanced eating, little sleep, beautiful speech, and constant remembrance empty the place of the lamp and elevate it. The oil is sufficient, the wick is balanced, the glass of the lantern is clean and bright, then that spiritual candle in the heart flares up, filling the heart with its light. And a person knows himself and finds his Lord. This most exalted spirit (rūḥ-i aʿẓam) is exceedingly luminous and remains in its state perpetually. All beings can exist through it. If millions of people were to enter this world, all becoming perfect knowers, they would find the capacity to be alive with the spirit-like soul; this most exalted spirit (rūḥ-i aʿẓam) would bestow life and vitality upon them all. If millions of perfect human beings were to leave this world, this spirit-like soul would continue in its state, without any excess or deficiency whatsoever.
The opening of the heart’s spiritual sensory organs to the realm of spirits depends on the outward organs of the body closing off from the bodily world. Whenever the external senses (ḥiwāsṣ-i ẓāhiriyyah) sleep or withdraw into solitude, then the paths of the heart's spiritual senses open. It is thus that a spiritual transformation occurs and streams of wisdom flow from the heart to the tongue. Indeed, the source of the realm of subtle existence is the heart. But because there is an obstruction in the channel of flow, the rivers of the external senses have been poured out with many impurities (kadurat) and dirt, remaining within it and decaying, rotting, and becoming foul-smelling. Therefore, if the rivers of the external senses are blocked by seclusion and the removal of desires from the heart, then channels of flow are opened, and the heart is filled with streams of wisdom from the ocean of oneness (ahadiyyat), so that this heart becomes a source of lights and a repository of secrets [196/a]. Such a person, with the tongue of states, would recite this couplet:
For if actions arise from the heart, then limbs and organs are also at ease.
The elevation of the friends of God is not through their words or acts of worship, but through their hearts and conduct. A perfect one has said, "I spent two years preoccupied with guarding my heart. Then I became of those who are guarded and found peace." The heart is the source of faith. The soul (fuʾād) is the hearth of unity and gnosis. The heart is a place of tranquility. The soul (fuʾād) is a city of light.
The soul is the ruler of the body, and the slave of the Most High God. The soul is the inscription of the Divine power. The soul is the embroidery of intellect and knowledge. The soul is a black spot (suwaydā) in form; in essence, it is the source of the spirit and the place where God is beheld. The soul is a divine subtle essence, and its origin is this bodily point. The soul is the outward manifestation of the mind that contemplates the hereafter (akl-i maʿād). A person’s spirit is one of its names. The soul is a wondrous thing; intellect is incapable of understanding it.
6-I am the King, the Dominator; My power is supreme, My sovereignty is greatest; you will find Me.
Just as the Almighty in His Exalted Book says, "Its likeness is as a lamp in a dark niche" (Light, 24:35), referring to the spirit-like soul through metaphor (kinaya). As the interpreters say, the natural spirit (rūḥ-i ṭabīʿī) within the human body is like the place where the candle is placed (miškāt), the vegetal spirit (rūḥ-i nabātiyyah) like the wick of the candle, the animal spirit like the oil, the human spirit like the glass, and the spirit-like soul like the candle itself. Therefore, balanced eating, little sleep, beautiful speech, and constant remembrance empty the place of the lamp and elevate it. The oil is sufficient, the wick is balanced, the glass of the lantern is clean and bright, then that spiritual candle in the heart flares up, filling the heart with its light. And a person knows himself and finds his Lord. This most exalted spirit (rūḥ-i aʿẓam) is exceedingly luminous and remains in its state perpetually. All beings can exist through it. If millions of people were to enter this world, all becoming perfect knowers, they would find the capacity to be alive with the spirit-like soul; this most exalted spirit (rūḥ-i aʿẓam) would bestow life and vitality upon them all. If millions of perfect human beings were to leave this world, this spirit-like soul would continue in its state, without any excess or deficiency whatsoever.
This is the essence of a great intellect (rūḥ-i izāfī), encompassing all aspects of the world, and its esoteric lights are the life of minds and the souls of those dwelling in the world. Its outward function is the order of bodies. It is by the wise Creator’s decree that this intellect alone regulates both inward and outward affairs, and distributes all sustenance and beneficence. All beings within the universe – whether planets or angels – are like organs and instruments serving this universal intellect. However, when the heart of a person cleansed of impurity arises in his soul, this relative spirit intoxicates him with the drink of love, transporting him beyond himself and constantly purifying him. For from this “first intellect” (akl-i akdem), the soul supreme, each individual part of the universe and every human being receives according to their capacity.
The realm of the Divine Throne (Melekût) is the realm extending from the Throne to the earth; it is also called the esoteric realm. The realm of dominion (Mülk) is the material and physical world; it is also known as the realm of witnessing (Shahāda), or the outward realm.
When the heart is before God’s presence, feelings and senses are joyful and flourishing. Worldly distances are traversed by means of conveyance, while the distances of the spiritual realm are traveled through hearts. The qibla of a sound (salim) heart is towards the Divine Essence; its habit is acceptance of Divine decree.
For when actions proceed from the heart, the limbs and organs also find ease. Do not think that the elevation of God’s friends comes through their words or acts of worship; rather, it comes through their hearts and conduct. A perfect one said, "I spent two years preoccupied with guarding my heart, then I became guarded and found peace." The heart is the source of faith. The soul (Fu'ad) is the hearth of unity (Tawhid) and gnosis (Irfan). The heart is a place of tranquility. The soul (Fu’ad) is a city of light.
O beloved! It must be known that the friends of God have said: To purify the heart from all else than God is more important than any act of worship, for the hearts of servants are in God's presence. He who seeks a fatwa from his heart avoids regret. The work of one whose actions contradict the fatwa and desire of his heart is erroneous. The heart of man [195/a] is the gate of the All-Bestowing (Wahhāb), the place where the servant will stand before his Lord.
(Wahhāb): God, the Exceedingly Bestower, who gives without expectation, whose blessings never cease.
(Mudabbir): God, the One Whose knowledge encompasses the ultimate fate of all things and Who acts with wisdom accordingly.
(Tawwāb): God, Whose attribute is to accept the repentance of those who repent abundantly.
(Mannān): God, the Exceedingly Bestower.
(Heart): It signifies turning, revolving, and changing; it is also called the soul (Fu’ad). In Sufism, it is the place where Divine address resides and to which it is directed. It is the source of the Sufi knowledge of gnosis (Marifa) and insight (Irfan), the place of unveiling (Kashf) and inspiration (Ilham).
(Sūydā): The place of unveiling of the unseen.
The body needs tanning; the self is a riding beast needing sustenance to avoid death; the soul requires repair like a mosque. The soul is capital for accepting Divine commands. Yet, it is preoccupied with doubts. He who vigilantly guards his heart as a watchman over its dangers is innocent in the actions of his limbs. The hearts of the people of unity are lanterns of gnosis and love. Seeing eyes are observing hearts, and unveiling secrets (esrār) are concerned.
[Here reference is made to the verse: "God’s hand is above their hands" (Conquest 48:10).]
(Tranquility/Huzur): It means presence, being in attendance. In Sufism, it is the station of unity (Wahdat), being in God's presence and transcending oneself.
(Unity/Wahdat): Unity is a term that applies to God alone. Wahdat al-Shuhūd is the Sufi traveler seeing everything as manifestations of God. This state manifests itself in veils, overpoweringness, and absorption. Wahdat al-Wujud is the realization and certainty that nothing exists besides God. In Wahdat al-Shuhūd, the Sufi traveler’s vision is transient; unity lies not in sight but in knowledge. In Wahdat al-Wujud, unity resides in knowledge.
(Fu'ad): It signifies heart and soul. In Sufism: a) The place where Divine manifestations are beheld – it is the third station of the seven stations. The verse says, "The eye witnessed not falsehood" (Star 53:11). b) The interior of the heart, the pericardium.
(Tawhid): It means unity. In Sufism, it has very profound meanings; it is to keep God’s Essence far from everything that can be conceived intellectually and imagined mentally. Tawhid is a state of seeing and knowing. The Sufi sees only "The One" and knows only "The One." He who attains the truth of Tawhid forgets all but “The One.”
(Sirr-Esrar): It means mystery. In Sufism, it refers to detailed knowledge concerning the truths that are summarized in God’s Oneness (Ahadiyyah), which only God knows and a servant never can. The Sirr is a subtle essence entrusted to the human being like the soul. The heart comes after the soul in the sequence of soul, sirr, and is more subtle than the soul.
(Mushahada): It means seeing, unveiling, beholding, and observing. In Sufism, it is God’s presence in hearts; it is seeing things with the evidence of Tawhid.
(Mukashafa): It is a state of unveiling, the opening of the eye of the heart, a state that allows one to see the unseen realm. Mukashafa provides the Sufi with secret and esoteric knowledge about the Divine which cannot be obtained through reason or senses.
(Realm of Witness/Shahada): This is the realm of beings that can be perceived by human sensory organs and comprehended by intellect.
(Realm of the Unseen/Ghayb): Conversely, this is the realm of beings that cannot be perceived by human sensory organs and cannot be comprehended by intellect.
(Kazā): It is the Divine decree that events destined to occur will take place in their appointed time.
The body requires tanning; the self is a riding beast needing sustenance to avoid death; the soul requires repair like a mosque. The soul is capital for accepting Divine commands. Yet, it is preoccupied with doubts. He who vigilantly guards his heart as a watchman over its dangers is innocent in the actions of his limbs. The hearts of the people of unity are lanterns of gnosis and love. Seeing eyes are observing hearts, and unveiling secrets (esrār) are concerned.
[Here reference is made to the verse: "God’s hand is above their hands" (Conquest 48:10).]
(Tranquility/Huzur): It means presence, being in attendance. In Sufism, it is the station of unity (Wahdat), being in God's presence and transcending oneself.
(Unity/Wahdat): Unity is a term that applies to God alone. Wahdat al-Shuhūd is the Sufi traveler seeing everything as manifestations of God. This state manifests itself in veils, overpoweringness, and absorption. Wahdat al-Wujud is the realization and certainty that nothing exists besides God. In Wahdat al-Shuhūd, the Sufi traveler’s vision is transient; unity lies not in sight but in knowledge. In Wahdat al-Wujud, unity resides in knowledge.
(Fu'ad): It signifies heart and soul. In Sufism: a) The place where Divine manifestations are beheld – it is the third station of the seven stations. The verse says, "The eye witnessed not falsehood" (Star 53:11). b) The interior of the heart, the pericardium.
(Tawhid): It means unity. In Sufism, it has very profound meanings; it is to keep God’s Essence far from everything that can be conceived intellectually and imagined mentally. Tawhid is a state of seeing and knowing. The Sufi sees only "The One" and knows only "The One." He who attains the truth of Tawhid forgets all but “The One.”
(Sirr-Esrar): It means mystery. In Sufism, it refers to detailed knowledge concerning the truths that are summarized in God’s Oneness (Ahadiyyah), which only God knows and a servant never can. The Sirr is a subtle essence entrusted to the human being like the soul. The heart comes after the soul in the sequence of soul, sirr, and is more subtle than the soul.
(Mushahada): It means seeing, unveiling, beholding, and observing. In Sufism, it is God’s presence in hearts; it is seeing things with the evidence of Tawhid.
(Mukashafa): It is a state of unveiling, the opening of the eye of the heart, a state that allows one to see the unseen realm. Mukashafa provides the Sufi with secret and esoteric knowledge about the Divine which cannot be obtained through reason or senses.
(Realm of Witness/Shahada): This is the realm of beings that can be perceived by human sensory organs and comprehended by intellect.
(Realm of the Unseen/Ghayb): Conversely, this is the realm of beings that cannot be perceived by human sensory organs and cannot be comprehended by intellect.
(Kazā): It is the Divine decree that events destined to occur will take place in their appointed time.
(This sentence does not appear in the manuscript.)
(Ahadiyyah): It means Oneness; it is the name given to the station of Essence in Sufism.
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The channels of the outward senses are blocked, so they have been filled with much turbidity and filth that pours forth from them. These accumulate, rot, and putrefy within it. Therefore, if the outward senses are restrained through seclusion and the removal of desires is achieved by purifying the heart, then, as befits “Whoever fasts for forty mornings purely for Allah, springs of wisdom will flow from his heart to his tongue,” channels of outflow will open, and the heart will be filled with springs of wisdom from the ocean of Oneness. This heart becomes a repository of mysteries and a source of illumination [196/a]. Such a possessor of a heart will recite this couplet in the language of states:
*(Notes regarding terminology are omitted from the translation, as requested)*
The heart that finds God is independent of all creation. Just as the body has outward sensory organs through which it perceives the world of manifestation, so too does the heart have spiritual sensory organs through which it perceives the unseen realm. For the heart also has an eye with which it beholds things of the unseen; an ear with which it hears the words of those who know the unseen; a sense of smell with which it inhales the fragrances of the unseen; a taste with which it savors the flavor of faith, the nourishment of gnosis, and the love and delight of Paradise. And just as the body’s sense of touch is in all its organs, so too the essence of intellect is like the sense of touch of the heart's station. Through it, the heart benefits from all beings that can be known.