BİRİNCİ FEN · BİRİNCİ BÂB · BİRİNCİ FASIL · Dördüncü Madde
The Fourth Article
Describes the origin (mebde’) and return (me’ad) places of souls, and the bodies' cycles within similar forms, along with the quantity of their revolutions.
O esteemed one! It is known that philosophers have said: For the transient body (vucud-i sari), which illuminates the scene of existence, there is a process from the Universal Intellect to nine intellects, from them to nine spheres, from them to four temperaments (hot, cold, wet, and dry), from them to four basic elements (anâsır-i arbā‘a), and finally to earth—this is the path of origin (mebde’). The process from earth to mine, from mine to plant, from plant to animal, from animal to human, and ultimately to the perfect human—this is the path of return (me’ad). Thus, the Divine Light and source of boundless grace descends from the station of unity (mertebe-i ahadiyet) to intellects, from them to souls, from souls to spheres, from spheres to temperaments, from temperaments to elements, and to earth, blessing all of them in succession. This is what they call the origin (mebde’) and the descent arc (kavs-i nuzul).
Then it ascends from earth to mines, from there to plants, from plants to animals, from there to humans, and from them to the perfect human, returning and attaining union with God. This is the Divine Light mentioned above, which first comes forth from the Most High Presence of God, passes through the aforementioned stages, and then returns to its rightful origin. For it is according to the rule: "Everything returns to its origin," that the Divine Light also returns to its origin. Indeed, Allah Almighty states in verse (Yunus 10:4): “Every [created] thing will perish except His face,” announcing that this transient body (vucud-i sari) is constantly undergoing change. The process of returning to the aforementioned origin (me’ad) is called the ascent arc (kavs-i urū‘).
Thus, through the decree of primordial love and with the inclinations in existential realities, the general existence (vucud-i am), as it reaches each posture and reflection, becomes colored by the hue of that posture and adorned with the characteristic of that reflection. These transitions and interactions are part of the descent levels (tenezzülāt) of this general existence (vucud-i am). The trajectory of existence worthy of perfection in this world proceeds swiftly from intellects to souls, then to elements, and finally to earth, without pause. And in its descent, there is no delay. Upon ascending through the ranks of elevation (merâtib-i su’ūd) from earth to mines, from there to plants, from plants to animals, and ultimately to the perfect human, it rises swiftly, not pausing at any of them.
An existence not worthy of perfection becomes stuck in certain places during its journey (seyir), failing to achieve the hoped-for perfection in its descents and ascensions. In its descent levels (merâtib-i nuzul), it sometimes encounters obstacles in the form of fire, sometimes air, sometimes water, and sometimes earth. In its ascent degrees (merâtib-i urū‘), it sometimes encounters obstacles in the form of mines, sometimes plants, sometimes animals, and sometimes humans, until it attains perfection. For example, that transient existence (vucud-i sari) passes into the realm of plants, but natural disasters occur, preventing it from entering a plant form. Or it becomes a plant, but then decays before reaching the stage of maturity, becoming in need of rebirth from the earth. Or it falls short of the necessary conditions for its growth, failing to develop in a state fit for an animal to eat. Sometimes it develops in a state suitable for an animal to consume, but perishes before the animal eats it. And through similar reasons, it is hindered and delayed from completing its transition for many years.
Sometimes it happens that, for example, the flesh of an animal reaches a state where humans could eat it, but humans do not eat it, causing it to decay and perish. The transient body (vucud-i sari) prevents it from being elevated to the human station. Sometimes it reaches the human level but cannot attain the degree of the perfect human. It finds Universal Intellect; it comes as an animal without intellect, and departs without intellect. That transient body sometimes takes a shortcut through the stages of ascent, reaching trees from earth, quickly assuming the form of fruit and becoming food for humans. In it, the seminal fluid (nutfa) is found swiftly, and it quickly assumes human form, becoming intelligent and knowledgeable. Yet even so, it fails to reach the First Intellect, failing to attain the degree of perfection.
This transient body sometimes rapidly takes the forms of wheat, barley, rice, and millet, becoming food for humans, reaching the seminal fluid swiftly. It adheres to the mother’s womb, passing through the stages of a blood clot and a piece of chewed flesh, and assuming human form, becoming intelligent, knowledgeable, and perfect, completing its journey of ascent with full success. Consider that the trajectory of elevation of such a valuable body begins from being a mine. Yet those mines originate from slippery and sticky mud. Thus, the developmental stages of that transient existence have begun by rising to the degree of stones, then ascending to the degree of precious jewels—which are iron, copper, tin, silver, and gold. Its second ascent within the mines is to rise to the degree of gems such as pearls, rubies, and emeralds.
From there it has reached the level of mother-of-pearl and begun its ascent in the stages of plant growth. There it completes its development swiftly, rising to the degree of seedless plants. Then it comes to the degree of plants that grow from seeds. From there, it reaches the form of trees, finding itself at the stage of development of a date palm. From dates, it rises to the level of animals and spends years in that state.
Okay, here's the translation as requested:
From the state of inertness I emerged and grew.
And from growth I passed to animality.
From animality I died and became a human being.
So why should I fear death? For I did not diminish with it.
Now I shall proceed to the stage beyond humanity,
That I may rise among the angels with head and wings.
And I must leap from the river of angelhood.
“All that is except His face will perish.” [Quran 28:85]
I desire to be sacrificed from angelhood onward,
To become what does not come into the realm of imagination.
The next stage is a revolution; it will return again.
This body of mine cannot endure; it will collapse and be ruined.
The sea of life overflows, scattering my bodily vessel.
My body shall descend beneath the earth, becoming one with dust.
From all sides fire, wind, water, and earth attack,
They seize my selfhood, and plunder my existence.
My composite elements disperse, becoming thirty-two letters complete;
The point of my soul becomes a mine for everyone’s essence.
This body of mine is scattered like wool, rising aloft.
My six directions open up, with no boundary in sight.
All thoughts and perceptions are gathered together in that space,
They rise again, as if it were a garden of roses.
That day of resurrection [Day of Judgment] will come; every obstacle will don a form,
And some will be vegetation, some animals, some human beings.
My friends will visit my grave and ponder my condition,
Each one will know my state with wonder and amazement.
Whoever desires this Niyazi’s suffering at that time,
Let him recite these verses to become a guest of its secret.
8-My friends come to my grave and contemplate my state. Each one understands my condition,
and is astonished, filled with wonder.
9-Whoever wishes to know this sorrowful Niyazi, let him read his words; he will become aware of the secret.
It is possible to conceive of Allah, the Necessary Existent ( *wajib al-wujud*), and contingent existents (*mumkin al-wujud*) as a circle. A straight line bisects this circle from center to center. This is called the “imaginary line” (*hatt-i mavhum*) and the "diameter" (*qutr-i daire*) of the circle. With this imaginary line, the circle appears in two segments. For this imaginary line, which consists of an imaginary existence, returns to its center at the time of return and disappears. At that moment, the form of the circle of existence appears as a complete circular shape. And the secret of the verse “between two bows or closer” (*Necm 53/9*) is known. We have brought these explanations to this point following the method employed by philosophers. Afterwards, it would be appropriate to write on mathematics and geometry as an introduction to the study of astronomy.
Thus, having explained the revolution/movement of existence to this extent, following the path of the wise, this section is completed, and it has been deemed suitable to write a section on arithmetic and geometry, which serve as tools and an introduction to the science of cosmology.
[20/b]
[426]. Reason: In dictionary terms, the word "reason" (*'aql*) denotes meanings such as “to prevent, obstruct, restrain, bind.” As a philosophical and logical term, it signifies “a simple essence that perceives the reality of existence, non-material yet affecting matter; one which abstracts forms from the material and creates concepts by relating them in propositions, and possesses the power to make syllogisms.” For further information, see Süleyman Hayri Bolay, "Reason," *Turkey Diyanet Foundation Islamic Encyclopedia*, vol. II, Istanbul 1989. This article covers the philosophical aspect of reason by Süleyman Hayri Bolay (pp. 238-242), its theological aspect by Yusuf Şevki Yavuz (pp. 242-246), and its Sufi aspect by Süleyman Uludağ (pp. 246-247).
[427]. Categories: In the Islamic system of thought, this is the name given to the general principles of existence and Aristotle’s categories. Islamic thinkers who interpret *ma'kulat* as fixed and immutable principles with universal validity within being, have been influenced by Aristotle at times, while at other times they have followed a tendency to reduce all categories to essence (*dhāt/jawhar*) and accident (*'aradh*) and place (*hayyiz*). (Ahmet Cevizci, *Dictionary of Philosophical Terms*, Paradigma, Istanbul 2003, p. 255.)
[428]. The manner in which the information placed here by the author should be evaluated and the difference between it and Darwinism is explained in the biography.
[429]. "Do not worship or supplicate any other than Allah! There is no god but He; nothing will perish except His being. Sovereignty belongs to Him, and you will all return to Him.” (Shu'ara, 28/88).
[430]. Mawlana, *Masnavi*, Book III, Verse 3901-3905.
[431]. "The day when hidden things will be made manifest, there will be no power for man nor any helper." (Takwir, 86/9-10)
These five essences are considered as one essence and ten accidents are added to them, and they are all called ten categories. However, the essence exists with its own essence and is fixed. Accidents exist only with the essence and qualify it. The entire universe, with all its parts, is a single body consisting of ten categories. Its totality expresses and bears witness to the sole existence of the Necessary Being, the Real (*al-Haqq*). The following couplet contains these ten categories.
(Masnavi – Translation of a poem)
7-That day will be the Day of Rising; every obstacle will don a form,
The date palm is an intermediate being between plants and animals. For it does not bear fruit unless it is close to its male counterpart, even though it is a plant. Similarly, when its head is cut off, it perishes; drying up, neither leaf nor fruit remains. The clearest example of an intermediate being between animals and humans is the monkey. For, apart from its fur and tail, its exterior and interior resemble that of a human in all its organs. The wisdom in the existence of these intermediate beings is that each of them ascends from their lowest rank to their highest degree, and the ranks of existences are ordered through this chain, culminating in the degree of humanity. Accordingly, humankind has been created as the most excellent being in the world.
There are five kinds of essences: one is prime matter (*hayula*), one is form (*sura-i cismīyya*) and one is a natural body (*cism-i tabi'ī*). These three are closely related essences. The other two are distinct essences; one is the soul (*nafs*) and the other is reason (*'aql*). If reason is not an intermediary between itself and Necessary Existence, it is called *'aql al-awwal* or universal reason (*'aql kulli*). If there is no reason behind reason, then it is called *'aql al-ashir* or active intellect (*'aql fa'al*). And if there are reasons behind reason, it is called intermediary reason (*'aql mutawassit*). The most noble and refined of reasons is the universal reason. After that come the reasons close to it in order.
"The day when hidden things will be made manifest, there will be no power for man nor any helper." (Takwir, 86/9-10)
The manner in which the information placed here by the author should be evaluated and the difference between it and Darwinism is explained in the biography.
[427]. Categories: In the Islamic system of thought, this is the name given to the general principles of existence and Aristotle’s categories. Islamic thinkers who interpret *ma'kulat* as fixed and immutable principles with universal validity within being, have been influenced by Aristotle at times, while at other times they have followed a tendency to reduce all categories to essence (*dhāt/jawhar*) and accident (*'aradh*) and place (*hayyiz*). (Ahmet Cevizci, *Dictionary of Philosophical Terms*, Paradigma, Istanbul 2003, p. 255.)
Every created thing shall perish save His face.