FIFTH CHAPTER · SEVENTH SECTION · Fifth Point
Fifth Point
This point explains the doors through which the accursed shayṭān (Satan) comes to the sālik (traveler) who has entered the path of the muqarrabūn (those brought near to Allah), while he is at the station of the nafs al-ammāra (the commanding/lower self), appearing outwardly to be on the side of truth in order to divert him from the path of God.
O noble one! It should be known that the friends of Allah (awliyāʾ) have said: Whoever wishes to enter the path of the muqarrabūn (those brought near to Allah), should first look at the state of his own nafs (lower self) to see whether he possesses the qualities of a capable sālik (traveler). After this, he should look at his murshid (spiritual guide) to see whether he possesses the attributes that have been described to him. If he sees that his own nafs is capable and his murshid is also perfect (kāmil), then what is required of him is to enter the path of the muqarrabūn, to strive to escape from the darknesses of his own nature, and to attain the attributes of perfection and exaltedness.
If the period of attaining perfection is prolonged, he should not be saddened. He should not say, “I have been cut off from this path, I have been left incomplete.” For surely, one day, he will reach the degrees of perfection and attain what he desires. Indeed, if he sees in himself the quality of being a capable sālik, but comes to the conclusion that his murshid is not perfect, then what is required of him is to continue on the path alone, without binding himself to a murshid. He should adhere to the etiquettes of the sharia (sharia, the sacred law), and act in accordance with the principles of the tariqa (Sufi path). He should follow the spirit of the most perfect of the perfect, the soul of the guides, the Beloved of the Most Generous (the Messenger of God, peace and blessings be upon him). He should send abundant prayers and salutations upon him, write and read his noble hadiths, and study them. For the accursed shayṭān never ceases, even for a moment, from troubling those who walk the path of Sufism (taṣawwuf). He tries to approach them from many doors. In every station, he tries to enter his blood by different ways.
Thus, when the sālik is at the station of the nafs al-ammāra, the accursed shayṭān comes to him in order to divert him from the path of God and says: “What connection do you have with this path? This is such a path that there are no longer any of its adherents left; all those who entered this path have passed away. Only written expressions and terminologies of this path remain. Yet you are in such a time that one who can protect his religion is like one who holds a burning coal in his hand. Your aim is to enter the path of God. Now, through whom will you enter this path? Where are the possessors of spiritual struggle (mujāhada) and witnessing (mushāhada)? Where are the possessors of spiritual states (ḥāl) and saintly wonders (karāma)? All of them have departed from this world. Most of their beautiful customs have disappeared.”
“Therefore, now you should suffice by seeking help (istimdād) from their spiritual presences and by adhering to the well-known outward rules of the sharia. You should be content with this so that you may attain safety and ease.” If the sālik listens to this word, and his spiritual zeal cools, and his resolve to act with determination is broken, and if he turns away from the path of spiritual journeying (sulūk) after having entered it, then that accursed Iblīs comes again and says to him:
“Just as God loves those who fulfill His obligations, so too does He love those who accept His dispensations (rukhsas) and act upon them. Just as the servant loves the forgiveness of his Master, so too does the Master love those who act upon His dispensations. Therefore, you should abandon harshness towards your nafs and treat it gently, for it is your mount. Indeed, God Most High has said in the noble verses: ‘Allah intends for you ease and does not intend for you hardship’ (al-Baqara 2:185), and ‘He has chosen you and has not placed upon you in the religion any hardship’ (see: al-Ḥajj 22:78). Out of the perfection of His mercy, He has informed His servants that He pities them, treats them gently, and desires their comfort.” If the sālik listens to the words of the accursed Iblīs and inclines towards the dispensations given by the imams of the schools of law, and acts upon them, then without doubt, he will begin to eat from the doubtful things that lie between the lawful and the unlawful, and gradually he will draw near to the unlawful. The characteristic of doubtful things is that they blacken the qalb (heart).
Because of the blackening of the heart, he is unable to distinguish the lawful and falls into the unlawful; he cannot be a sālik, and becomes one of those who are ruined (hālik). For in the mind of the heedless one who constantly fills his belly with unlawful food, nothing comes except the desire to commit unlawful acts. His words are always lies, backbiting, tale-bearing, and cursing. All his work is directed towards things that drag him into sin and break hearts. Whatever he reaches for, it is inevitably unlawful. If he takes a step, he walks towards unlawful acts. He commits sins openly and oppresses openly. Thus, what the accursed Iblīs wanted to achieve from him is realized. (And as a result of following him) he finds his punishment in both worlds.
If the grace of God Most High reaches the sālik and he sees that the words mentioned above are a trap of shayṭān, then he knows that inclining towards dispensations is the work of the lazy. To be eager to act upon them is the work of those whose spiritual aspiration (himma) is weak. Unless he acts in accordance with the etiquettes of the sharia and the principles of the tariqa, and continues the spiritual journeying (sulūk) with high aspiration, so that he becomes nafs al-lawwāma and reaches the second station.
Poem
1—O heart, pass beyond every desire, become pure and come to the path,
So that you may be accepted and worthy in that court.
2—Do not wait in this ruined world like an owl;
Since you are the falcon of the King, fly to that King of kings.
3—Take up the sword of “Lā ilāha” (There is no god), sever things from your heart,
And walk joyfully to the pure world of “illāllāh” (except Allah).
4—The nourishment of the soul in both worlds is the wine of unity (wahda);
If you drink it, you have joined the people of awareness.
5—When this nourishment suffices for you, abandon desire and inclination
For the grass and straw that is for a herd of animals.
6—Reason has nothing to do with love; do not speak openly.
Do not reveal the manner of the Lion of Yazdān (God) to every fox.
7—Love is the truth; the beloved companion of the people of love is always Love.
For God’s sake, do not disclose your secret to every misguided heart.
In contemporary Turkish
1—O heart! Pass beyond every desire; become pure, come to the path. So that you may be accepted and esteemed in that court.
2—Do not wait in this ruined world like an owl. Since you are the falcon of the King, go to the King of kings.
3—Take up the sword of “Lā ilāhe”, sever things from your heart. Walk joyfully to the pure world of “illallah”.
4—The nourishment of the soul in both worlds is the wine of unity; if you drink it, it means you have joined the select ones.
5—This provision will suffice for you; abandon desire and inclination for the grass and straw that is for a group of animals.
6—Reason has nothing to do with love; do not speak openly. Do not reveal the manner of the Lion of Yazdān to every fox.
7—The beloved companion of the people of love is the love of God at all times. For God’s sake, do not disclose your secret to every bewildered heart.