DÖRDÜNCÜ BÂB · İKİNCİ FASIL · Yirmi dördüncü Madde
Twenty-Fourth Article
It explains the path and method to attaining union with Divine Love.
Beloved! Know that the Friends of God have said: The paths to [the Essence of] the Most High are – as an indication of their multitude – as numerous as the breaths of created beings. However, what is worthy of those devoted to love is to enter the path of annihilation (fenā) and longing (cezbe). For the path of annihilation is supremely suitable and perfect for attaining familiarity with God. It surpasses all other paths. The lovers traverse the distances of this path swiftly with the joy of longing (shatar-ı cezbe). Love, fundamentally, is the path of poverty (fakr) and annihilation, founded upon dying before physical death. Voluntary death is linked to eight foundations:
First Foundation: Repentance (Tawba).
Repentance is the servant’s turning back to the Most High with his own will. Whereas bodily death is a departure from God against one's will. For the Most High has said, "O tranquil soul! Being pleased with Him and Him pleased with you, return to your Lord!" (The Fig 89/27-28). [294/b] Because repentance is exiting all sins. And sins are that which prevents the servant from his Sustainer – observing the degrees of both worlds. But what befits and suits the lover is not to look at anything other than his beloved, perhaps even completely detaching himself from his own self and exiting his own existence. For the saying, "Indeed, your very existence is a sin that admits of no comparison," is a true reality in the estimation of those who have attained certainty (muhaqqiqin).
Second Foundation: Asceticism (Zuhd).
Asceticism is abstaining from the adornments and pleasures of the world. It is freeing oneself from the little and much of wealth, status, and honor. Just as death leaves all these behind. The truth of asceticism is to abandon both worlds. As the Most Noble Prophet (peace be upon him) has said: "The world is forbidden for those who seek the Hereafter, and the Hereafter is forbidden for those who seek the world. For God’s people, both are forbidden."
Third Foundation: Trusting in God (Tawakkul).
Trusting in God is detaching oneself completely from causes and the conditions that bring them about. Just as dying is attaining this state. For the Most High has said, "If you believe in Allah, then He is sufficient for you.” (Divorce 65/3)
Fourth Foundation: Contentment (Qana’at).
Contentment is freeing oneself from the desires of the soul and bestial expectations. Just as death is attaining this goal. Therefore, what befits the lover is to suffice with what he needs in terms of eating, drinking, clothing, and shelter. To strongly avoid extravagance. For the Most High has said, "Do not waste." (The Cow 7/31)
Fifth Foundation: Solitude (Uzlet).
Solitude is freeing oneself from mixing with people. Just as death is severing ties with the people of the world and departing to a distant place. Therefore, one should enter the service of a perfect guide (mureed) who trains the soul. Just as the dead are delivered to the washer of corpses, so too should one surrender to him. Thus purifying himself from the impurity of rebellion and other impurities with the water of sainthood.
The most excellent solitude is withdrawing in seclusion in a solitary place, severing the connection of the sensory organs with external objects. For every affliction and trial that befalls the soul strengthens it, develops its qualities. Consequently, the soul finds opportunity to encompass it, and by taking advantage of this opportunity, draws it down to the lowest levels within the realm of the body, tightly binding it with worldly ties. All these bonds originate from the grasp of the five sensory organs. Therefore, through seclusion, the scope of movement of the sensory organs is limited, barriers are erected in their path. As the sensory organs become distant from connection with external objects, they lose hope of desires, whims, Satan, and worldly concerns.
Following such protection and striving, the remembrance of God (zikrullah) – the purifier of remembrance – eliminates all inclination to the world, aversion, ignorance, heedlessness, and passion. The heart becomes spacious; it attains health and well-being materially and spiritually.
Sixth Foundation: Perseverance in Remembrance of God (Zikrullah).
Remembrance is forgetting about that which is other than God by forgetting their connection from the heart. Just as death forgets all things other than God through such a forgetfulness. For the Most High has said, "When you forget, remember your Lord!" (The Cave 18/24) and He has conveyed to humankind through the symbol of this verse that one should forget about everything other than Him.
The blessed phrase “La ilaha illallah” is a spiritual medicine, arranged upon negation (nefiy) with the removal of all harmful elements from the heart, and affirmation (isbat). The "La" negates all corrupting and damaging substances. It is from these powers that self-strengths, cardiac diseases, and the bonds that limit the soul originate. The word “Illallah” strengthens the cardiac senses; the heart finds health. The temperament of man is corrected, his personality matures, and his heart and soul are refreshed and comforted by the manifestation of Divine attributes.
Seventh Foundation: Complete Devotion (Tawajjuh-i Tam).
Complete devotion is freeing oneself from all desires and longings that remind one of other than God. Just as death is attaining this state. Therefore, it behooves the lover that he have neither desire nor beloved other than God. The lover has no purpose other than God, nor is he ever forgetful of Him. For it is said: “If a true lover devotes himself to God for a thousand years and then turns away from Him even for a moment, he will lose more than he gains.”
Eighth Foundation: Patience (Sabr).
Patience is striving with the soul to distance oneself from its pleasures. Just as death is attaining this station. For the lover can only succeed in detaching himself from those things to which he has become accustomed and attached through patience; he can sustain that success. Only then are desires destroyed, the soul purified, desires become virtuous qualities, one walks straight on the path of religion, the heart becomes pure, and the soul enlightened. As the Most High has said…
Okay, here's the translation of the provided text. I have aimed for faithfulness and preservation of meaning within a classical Islamic/Sufi context.
"Ninth is *murakaba* (spiritual watchfulness).
*Murakaba* is to withdraw from one’s own power and strength. Just as death is a departure into non-existence, the seeker remains attentive to what their Beloved bestows upon them and awaits the bestowals of grace that He will breathe into their soul. They turn away from created things and immerse themselves in the ocean of His desires.
Thus, the grace of the Beloved rains down upon their soul with lights, so they attain the gains of both worlds at once. And the darkness of the self, which cannot be eradicated through thirty years of spiritual discipline, is wiped out in an instant. Indeed, even its evils are transformed into good deeds. It may even happen that the actions of the righteous appear to them as evil. For God Most High has indicated this station with these words: “Indeed, this is Allah’s great favor, which He gives to whom He wills. Allah is the Lord of abundant grace.” (Surah Hadid 57:21)
Tenth is acceptance (*rida*).
Acceptance is for the servant to enter the path of their Beloved's acceptance and thereby depart from their own. Just as death is so. Thus, the lover surrenders to the eternal decrees of their Beloved and entrusts their affairs to His everlasting providence. They do not object to the arrival of what is decreed by fate, but proceed along the path of acceptance. As it has been said in an Arabic verse:
*Ca‘altu ille’l-mahbûbi emrî küllehû
Fe in shâ’a ahyânī wa in shâ’e etlefâ*
“I have entrusted my entire affair to the Beloved; He wills to give life, or He wills to destroy.”
Whoever passes beyond the dark qualities of the self and dies with their own will, the Most High revives them with the light of His grace. As God Most High has said: “Is he who is revived from death, and sees and hears, like one who is in perpetual darkness and cannot escape it?” (Surah An’am 6:122)
That is to say, whoever dies to their human desires and extinguishes the self's dark inclinations with their own will, the Most High revives them with a life of illumination and bestows upon them a light from His beauty, so that they may see the conditions of the people; through insight, they become aware of the states of humankind. As the hadith says: “The *firasah* (insight) of a believer is from the light of God.”
As for the one who remains alive with his self’s qualities, he remains in the darkness of bodily desires. He neither finds peace in the light of the stars of knowledge nor attains to the fruit of love. Therefore, the lover who extinguishes his human attributes surely finds eternal life with the qualities of the Beloved whom he loves and abides by Him.
[Müstezâd – Additional Verses]
1. O Sovereign of the two worlds, Unique and All-Powerful! There is none like You.
You are Eternal and Everlasting; non-existence is in the realm of existence. All things are transient.
2. You are True Existence; all else is counted as shadow and dream.
You are the One who creates and acts; O Chosen Creator, the conditions of the world.
3. With Your command, You brought into being countless spirits and forms, appearances and resemblances.
With Your light, You revealed the heavens and the earth, the entire universe and its expanse.
4. O First, Last, Hidden, and Manifest! From You are these manifestations.
All power and strength are drawn from You, numerous and abundant. Also, Your name and glory.
5. With Your love, the spheres revolve, dancing in wonder; the earth remains astonished.
With Your joy, the sun and moon burn, fixed and revolving; they complete their course.
6. The spheres, elements, and all created things are companions with You, O God, through Your light.
All particles have become restless, like seeds scattered by a sower, through Your love.
7. With Your love, the oceans surge as waves; with Your joy, they are filled.
Your love casts the rivers into valleys, every flowing water.
8. The mysteries of the world are revealed only through Your love, O Absolute One.
An emanation is the universe, and it repeats this. It is the wandering of Your love.
9. Every heart and eye is inclined towards Your light; that light encompasses them all.
The particles of the universe have confessed their unity, without utterance of tongue.
10. O God, show us with Your light the things of “supreme beauty.”
So that we may witness Your glory every moment and time.
11. With Your light, the names and attributes were revealed as spirits; love became the designation.
Show us every station, an undeniable manifestation.
12. If a renunciate were to be inclined towards worldly things, he would see them;
He would not deny those signs, but would love every stone of remembrance.
13. Indeed, that lover who has attained the grace-bestowing love,
Shows compassion to all in every instance. He does not harm any soul.
14. You have placed a treasury of knowledge within the heart of Adam;
That is the one whom you regard. Like a mirror, it reflects Your generosity; do not break it.
15. Purify this mirror of a heart so that it may be complete in its reflection;
Whenever it looks, it finds itself, for lights are revealed therein and hidden secrets.
16. Every praise, glory, supplication, and prayer is directed towards You, O All-Encompassing One.
They draw from You the past and the present, lovers and hearts, and love itself.
17. With Your grace, You filled a handful of dust with brilliance; You named it “human.”
With Your light, You revealed Your face, becoming a manifestation of vision. They have found a glimpse.
18. Following Your path, having abandoned all things, I know You are the most beloved.
Though the heart loves all things as one, it feels no anxiety.
19. Grant me companionship in love, so that I may be Your friend; let my tongue be eloquent.
Let my mouth be a giver of sweet words, secrets of expression.
20. My body, devoid of love, is a burden to me, O Friend! Whether it is essence or form,
Love enables one to bear every heavy burden.
21. Without love, affliction is nothing but prosperity; with love, affliction becomes honey and a garden.
This is the gold hidden in the mine.
22. With Your love, sorrow brings me pleasure and pain brings me honor.
That is how I attain dignity; my soul becomes fire, and my body smoke.
23. With Your love, dominion, glory, honor, and excellence have been attained.
The self that awakens to this has become the physician’s patient; it has suffered loss.
24. Whoever drinks once from the wine of purity from Your hand, is sufficient.
His body becomes numb, his heart a tavern, with pure water and bread.
[End of Additional Verses]"
Let me know if you have any other texts you'd like translated!
25. Love makes the lover a sea, O generous one / It brings him to life, eternally.
His delight blossoms into countless flowers within the garden of his soul / The fragrant scents of paradise.
26. Deliver me from selfhood and make me attain to Your love / Let that be realized in me.
With it, whatever my heart perceives, it shall record / That eternal, flowing spirit.
27. My dealings with the illusions of my imagination are fear and peril / Worse than fire.
Fill my heart with sorrow so that worldly thoughts may vanish / Grant safety and peace.
28. When one is constricted by Your wrath, he finds refuge in patience / And forbearance.
With Your grace, the heart fills, and the darkness of outsiders departs / The bow and arrow are laid aside.
29. He who beholds this world with wisdom sees countless firm signs.
The discerning intellect finds the light of certainty within things / Abandoning doubt and conjecture.
30. Through delight, one who cries out becomes intimate with love / And experiences bliss constantly.
Crying out, he reaches the sea, which transforms into rivers / The lamentation ceases.
31. Just as the light of Your beloved is a sea of knowledge / You have made us joyful.
From that ocean of truth, love overflows in every heart / A boiling passion.
32. Every tongue praises and extols You, O God! / Otherwise, the people would be lost.
With love, he composes pleasing verses with heartfelt thoughts / Revealing hidden meanings.
[82] Two worlds’ Sovereign; The One, the All-Powerful
[83] Eternal and everlasting, You have no limits or boundaries
[84] As it truly is.
[85] Most beloved
The learned and insightful masters of the Sufi path have stated: “The essence of the entire cosmos is love. All movement within existence is through love. All laws of attraction, inclination, and allure within existence are born of love.”
[29]. This alludes to the verse: "O you who believe! Let not those whom Allah has blessed and whom His Messenger has favored think that their being prevented from entering [the mosque] disheartens them, and let them not grieve over what they have lost, but rather rejoice in what Allah has given them. And for those who expect reward from Allah and His Messenger, and believe in Allah and the Last Day—that is good for them, and a perfect attainment." (Ma’ida, 5/54)
[30]. The word "ninety-nine" was erroneously written as “nine” in some printed versions.
[31]. This alludes to the verse: "He loves them and they love Him…" (Ma’ida, 5/54).
[32]. *Bedi‘*: The All-Glorious God, who creates from nothingness with the most beautiful artistry, bringing existence into being.
[33]. This alludes to the following verse in reference to the fire of passionate love consuming the perfect heart: “On that Day We will say to Hell, ‘Are you filled?’ It will say, ‘Still more!’" (Kaf 50/30).
[34]. The printed text reads "bâr," a variant form.
[35]. This phrase, translated here as "can-friend," is an epithet given to the Prophet’s (peace and blessings be upon him) close companion, Abu Bakr, who was with him in the cave during his emigration. It means “cave friend” and is used metaphorically to denote a “faithful friend.”
[36]. This couplet appears as written in some manuscripts, but in printed versions it reads: "And longing intensifies, and recognition through expression."
[37]. The word *urwatu’l-wusqa* here alludes to the verse: "Whoever turns away from Him, then indeed will Allah divert him to a punishment of a blazing fire.” (Lokman 31/22).
[38]. See Mutaffifin 83/27.
[39]. This is the final stage of the heart station in Sufism.
[40]. The phrase *qaba kavseyni aw adna* refers to the Prophet (peace and blessings be upon him) drawing closer, during his Night Journey, to the Divine Presence by a distance of an arrow’s flight or even nearer. See An-Najm 53/9.
[41]. The phrase "can-friend" serves as a reminder of the honor bestowed upon Hz. Abu Bakr in being the Prophet's (peace and blessings be upon him) companion in the cave during the emigration, signifying his friendship and confidant status.
[42]. The first intellect to emerge from the Divine Intellect.
[43]. *Mashuq*: The beloved, the one towards whom love is directed.
[44]. *Saki*: One who pours; a server of drinks at a gathering.
[45]. *Gawth*: A place of refuge, supplication. In Sufism, the one to whom people seek refuge is called a *Gawth*. When Sufis find themselves in distress and hardship, they cry out "O Come, O Gawth!" “Assist us, O Gawth!” “Help us, O Pîr,” seeking the spiritual protection of the master. The Greatest *Gawth* (*Gawth al-A’zam*) is also known as the Most Exalted Pole (*Qutb al-Akbar*). It is the essence of the Prophet (peace and blessings be upon him). See Uludağ Süleyman, op. cit., p. 188.
[46]. According to Sufis, existence (being) is one; it is the being of God. The foundation of all religions sent by Allah is Tawhid (the oneness of God). The state in which Allah is free from all expressions, signs, and reports is the state of *ahadiyyat* (oneness). Following this comes the state of *wahidiyyat* (uniqueness), where Divine attributes and names are summarized through comprehensive manifestation. For more information on this topic, see A. Avni Konuk, Fusūs al-Hikam Translation and Commentary, Prepared by Mustafa Tahralı – Selçuk Eraydın, İFAV; 1994. Introduction section.)
[47]. *Aql-i Kull*: The first intellect to emerge from the Divine Intellect.
[48]. *Wajh*: Face, countenance. When this word is used in reference to Allah, it does not imply a conceptualization of His essence but rather an understanding of the infinite mercy reflected in creation.
[49]. *Istidraj*: A wondrous occurrence shown to a heretic or disbeliever according to his request.
[50]. The words "gār" (cave) in the last two couplets serve as a reminder of the companionship and confidant status of the Prophet (peace and blessings be upon him) and Hz. Abu Bakr (may Allah be pleased with him).
[51]. This sentence appears in the printed text but is absent from the manuscript.
[52]. *Mawaddat*: The heart’s yearning due to love. The first degree of love is *mawaddat*, followed by these degrees: 1. Mawaddat, 2. Heva (desire), 3. Hillet (attraction), 4. Muhabbet (love), 5. Shaghaf (passion), 6. Huyam (longing), 7. Waleh (intense love), 8. Aşk (ecstasy).
[53]. In Sufism, the five subtle centers (*latā’if-i khamsa*) are the heart, soul, secret, hidden, and most hidden. The Naqshbandi order recognizes six subtle centers in the human soul. One belongs to the realm of manifestation, while the other five belong to the realm of command. The five belonging to the realm of command are called *latā’if-i khamsa*. The one belonging to the realm of manifestation is called the speaking self (*nafs-i nātiqa*). (Uludağ, Dictionary of Sufi Terms, Marifat Publications, Istanbul 1991 p. 307.)
[54]. See An’am 6/76.
[55]. See Aal-e Imran 3/92.
[56]. Poverty; the realization of one's nothingness.
[57]. Boasting, pride.
[58]. Annihilation, merging one’s self into the Self of the Beloved.
[59]. See Qasas 28/88.
[60]. See Anfal 8/65.
[61]. Annihilation; the realization of one's nothingness.
[62]. *Nahw*: Arabic grammar.
[63]. The late Ibrahim Hakkı Hazretleri’s master.
[64]. Astrolabe: An instrument used in ancient times to determine the altitude of stars relative to the earth.
[65]. *Tawajjud*: To invite a state of ecstasy within oneself, to strive to be in a state of ecstasy.
[66]. The Universal Intellect (*aql-i kulli ilahi*): A station following the Divine Intellect. It is the just measure and correct standard of the dome of the heavens; it is intellect. That is to say, it is a manifesting light that receives knowledge from the Divine Intellect, through which the forms of knowledge are revealed. The Universal Intellect is the manifestation of the Divine Intellect. The intellectual faculty (*aql-i mi’ash*) is a light perceived through instruments and means.
Only one of the forms of cognition is used for knowing; the path of the First Intellect is closed to it. Sufis, when they say "God cannot be known through reason," with the word 'reason' intend the intellect of acquisition (aql-i ma’ashi) which operates within the framework of comparison and logic. When they say “God is known through reason,” they intend the First Intellect, which knows without comparison or intermediaries. [Uludağ, op. cit., p. 36.]
[67]. This alludes to Solomon (peace be upon him) speaking with an ant. (See Surah Naml, 27/18-19).
[68]. In the printed text, it is written as "pâkdâr."
[69]. This alludes to the verse: “Where are you going?” (Surah Takwir, 81/26).
[70]. The starting point from which the seeker (sālik) sets out to attain divine truth.
[71]. Goal, purpose, the place to be reached; it is the afterlife.
[72]. See Surah Ahzab, 33/72.
[73]. See Surah Ahzab, 33/72.
[74]. See Surah Fussilat, 41/11.
[75]. God Almighty, who turns hearts as He wills.
[76]. It is the state of losing oneself due to the abundance and intensity of divine grace and manifestation, such that the seeker becomes unaware of what they are doing around them and even of themselves. Uludağ Prof. Dr. Süleyman, op. cit.
[77]. See Surah Yasin, 36/82.
[78]. Ergonon: A branch of logic which aims to systematize the disciplines of knowledge.
[79]. Negation and affirmation (nefy u isbat): Two Arabic words meaning "to negate" and "to affirm," a term in Naqshbandi Sufism. It means negating everything except God and affirming the existence of God. The hidden remembrance (zikr) performed with the heart, i.e., the “La ilaha illallah” – the word of oneness – is done with negation and affirmation. Cebecioğlu Prof. Dr. Ethem, op. cit.
[80]. This refers to Sultan Mahmud of Ghazna and his fortunate slave, Ayaz.
[81]. Mustazad: A verse form in which a piece is added to the lines in the same meter.
[82]. Sani: Second, equal, similar.
[83]. Place, homeland, abode.
[84]. This alludes to the Prophet’s (peace and blessings be upon him) supplication: “O God! Show me things as they truly are!”
[85]. Evla: First, most excellent.
The fruit of love for actions is that it surpasses the degree of loyalty and clings to the level of affection. With this affection, one turns towards loving attributes. Love for creations is dependent on them being the manifestations of the Perfect God – for example, if one feels love for something solely because it is a work of art by the Beautiful One – then the fruits of that love are increased certainty (yaqin) and a desire for beneficence (ihsan). It is an aptitude for spiritual guidance and training. It is to educate those who are capable of this spiritual upbringing, and to be inclined towards doing much good. It is to strive to always remember God’s beautiful names. [Or, to strive to be known by a good name.] It is to go to God with these excellent qualities.
13. The Almighty God says, "You will not attain to goodness unless you give of what you love." Give up your life for the beloved's love and vanish; but never say “I.” Eternal and everlasting realms are not yours. All things are transient.
24. If you have become a jurist (faqih), understand the secret of "They do not know." If you have become poor, then you are the sultan of a world without indebtedness.
4. My heart, which is changeable, is with transformation; I do not know what being denial or affirmation means.
The darkness of carnal desires and ignorance of the loftiness of love has made man exceedingly unjust and ignorant. Just as a hare oppressed its own self and went before a lion, due to its ignorance it threw itself into his embrace. Or, like a weak moth, it flew towards fire thinking it was light. Yet, despite being so unjust and ignorant, humankind has signed many just deeds in the world, and despite this ignorance, has attained every knowledge. For he has taken on a heavy burden by receiving the trust that mountains and earth were afraid to bear.
1. The First Intellect is you, O Sublime Love! Reason is your spirit; meaning is the spirit of spirits. They are adorned with God’s perfect attributes. They have become His beloved, His friend, and (spiritual) neighbor, and they have entered under His domes. They have drunk from a beautiful drink like kafur water, and they have found refreshment with the coolness and sweetness of the River Tasnim in Paradise. They have risen to the lofty station of the clear horizon and attained high degrees.
34. Love is a king, a blessed fortune. He is both Ayaz and Mahmud.
Love is the sultan of the world of souls. According to love, reason is ignorant. The soul is soil; love is the sea of life. Reason is an ant, while love is Solomon.
For he is the secret hidden in the hearts of God’s devoted servants. Ecstasy (vecd) is the disappearance of the lover's existence. How fortunate is he who, in a state of ecstasy, loses himself and appears present at the Divine Presence!
3. Your face is a mirror to everything, O soul! You contemplate yourself from everything.
30. The heart of the devotee has always been Fakirullah (one devoted to God)! The garden of the soul is full of roses; jasmine is also musk.
7. Enough of God! My friend, my confidant, suffices me. I do not want another companion, nor do I desire it.
1. You rebel and then say you love. By God’s oath, this is one of the works of the Creative One (Bedî’).
The reason for the affection seen among people is the acquaintance of souls, which is the cause of bodies drawing closer to each other. The fruits of this affection are that those who love each other in this way become worthy of God's love – attaining the grace of being a vicegerent on earth. It is to be in the (spiritual) stations that people envy and desire. As God Almighty said in a hadith qudsi: “Love among you has become incumbent upon Me,” and announced that this kind of love is His own love, and that those who seek it will only find Him. For love is a divine light…
You are an expert English translator for classical Islamic/Sufi texts. Translate into English faithfully, preserving meaning. Return ONLY the translation.
Herein is established. (See: Luqman 31/22)
In the manuscript version, this couplet reads as follows: “And the vehemence intensifies and recognition through utterance.” However, in the printed version, it reads:
“And the vehemence intensifies and recognition through utterance.”
The words "gār" (cave) in the last two couplets allude to the companionship and confidantship of the Prophet (peace be upon him) and Hazrat Abu Bakr (may Allah be pleased with him).
18. Discover the secret, “Everything perishes,” break your ego, attain annihilation (fenā). Rejoice in abiding (bekā) through love, do not be the father of sorrows.
Istidrāj: A wondrous occurrence that conforms to the desire of a seemingly impious or disbelieving individual.
Mawaddah: It is the longing of the heart due to affection. The first degree of love is mawaddah, and its degrees are as follows: 1. Mawaddah, 2. Desire (hewa), 3. Familiarity (hilat), 4. Love (muhabbat), 5. Passion (shaghaf), 6. Yearning (hūyām), 7. Rapture (wāleh), 8. Love (ʿishq).
This sentence is found in the printed work but not in the manuscript.
Sāqi: One who pours water; one who offers a cup at a gathering for drinks.
Māshūq: The beloved, the one to whom love is directed.
According to Sufis, existence (wujud) is one, and it is the wujud of Allah Most High. The essence of all religions sent by Allah is Tawhid (Oneness). The degree in which He is transcendent from every expression, indication, and news is the degree of “ahadiyyat.” Following this comes the degree of "wahidiyyat," to which His first manifestation occurs. In this degree, the wujud of Allah knows all names and attributes within Himself through comprehensive inclusion. For more information on this topic, (See: A. Avni Konuk, Fusūs al-Hikam Translation and Commentary, Prepared by Mustafa Tahralı – Selçuk Eraydın, İFAV; 1994. Introductory section.)
Gawth: Refuge, seeking protection. In Sufism, the one to whom refuge is sought is called a Gawth. When Sufis are in distress and hardship, they cry out, “Come, O Gawth!” "Assist, O Gawth!" "Help, O Pīr," and seek the spiritual protection of the guide (qutb). The Greatest Gawth (Gawth al-A’zam): This is also called the Most Excellent Qutb. He is the essence of the inner being of the Prophet (peace be upon him). This is the highest degree of sainthood. Abd al-Qadir al-Jilani is particularly known as the Greatest Gawth. Uludağ Süleyman, op. cit., p. 188.
15. Love is a peacock without a place. It is the secret of becoming simply by saying "be."
Wajh: Face, countenance. When this word is used concerning Allah Most High, His essence cannot be conceived. Rather, it signifies the understanding of the infinite mercy reflected in creation.
Aql-i küll: The universal intellect that first emerges from the power of Allah.
Mahw: Poverty; realization of one's nothingness.
See: Anfal 8/65.
Nahw: Arabic grammar.
In Sufism, there are five subtle centers (letā’if-i hamse) in sequence: heart, spirit, secret, hidden, and most hidden. According to the Naqshbandiyya order, the human soul has six subtle centers. One of these belongs to the realm of manifestation, and the other five belong to the realm of command. The five subtle centers belonging to the realm of command are called letā’if-i hamse. The subtle center belonging to the realm of manifestation is called the speaking ego (nafs-i nātika). (Uludağ, Dictionary of Sufi Terms, Marifat Publications, Istanbul 1991 p. 307.)
See: Al-Imran 3/92.
See: Surah An'am 6/76.
To boast.
Poverty; realization of one's nothingness.
See: Kasas 28/88.
Annihilation, the extinguishing of selfhood in the self of the beloved.
See: Ahzab, 33/72.
25. Learn the jurisprudence (fiqh) of poverty from the discourse of love and the grammar (nahw) of annihilation. Become familiar with love; speak of it always without translation.
Ghayah: Goal, purpose, destination. It is the afterlife.
Astrolabe: An instrument formerly used to determine the altitude of stars relative to the earth.
Faqirullah: The late author Ibrahim Hakkı al-Hanafi’s teacher.
Aql-i küll (kullī-ilāhī aql): This is a degree following the aql-i awwal (primordial intellect). It is the just measure and correct standard on the dome of the tablet, it is the intellect. That is to say, it is an enlightened understanding through which the forms of the knowledge entrusted to the primordial intellect manifest. The kullī aql is the manifestation of the aql-i awwal. The aql-i ma’ash (mundane intellect) is a light that is measured by the law of thought. It is perceived only through instruments and means. It perceives only one of the various forms of understanding belonging to the kullī aql. The path to the primordial intellect is closed to it. Sufis, when they say “Allah cannot be known with reason,” mean the mundane intellect that operates according to the principles of comparison and logic by the word "reason." When they say “Allah is known with reason,” they mean the primordial intellect that understands without comparison or means. (Uludağ, op. cit. p. 36.)
A knower wrote in a letter to a perfected one: “… Thereafter, I have become intoxicated by drinking the wine of love from the cup of recognition.” The perfect one replied in writing, "You have become intoxicated before even drinking. I have drunk wines from the heavens and the earth; yet my life passes away saying, 'Is there more?'"
Tawājud: To invite oneself into a state of vehemence (wajd) and to strive to be in a state of vehemence.
In the printed text, it is written as "pākdār."
This alludes to Solomon’s (peace be upon him) conversation with an ant. (See: Surah Naml 27/18-19).
The starting point for the seeker on his journey towards divine truth.
Here is a reference to the verse, "Wherefore do ye go?" (Surah Takwir 81/26).
Sānī: Second, equal, similar.
5. You are past, future, and present. You are the details and essence of everything. You are the Bountiful Sovereign, the possessor of honor. Your breath is your strongest bond.
Allah Most High, who turns hearts as He wills.
See: Fussilat 41/11.
See: Surah Yasin 36/82.
It is the abundance and intensity of divine grace and manifestation that causes the seeker to lose awareness of what he is doing and even himself. Uludağ Prof. Dr. Süleyman, op. cit.
Nafy u isbat: Two Arabic words meaning negation and affirmation; they are terminology in the Naqshbandi path. It means negating everything except Allah and affirming the existence of Allah. The hidden remembrance (zikr) performed with the heart; that is, what is instilled in the disciple.
The utterance of the *tawhid* "La ilaha illallah" is accomplished through negation and affirmation. Cebecioğlu, Prof. Dr. Ethem.
Ergonon: A science of logic attempting to systematize branches of knowledge.
Mustazad: A verse that adds a piece with the same meter to a poetic composition.
Here, reference is made to Sultan Mahmud Ghaznavi and his beloved slave, Ayaz.
The rationalist relies on his own reasoning; the lover proceeds towards origin and return.
The love of the Compassionate Lord (Mawla) is the root of all loves and the leaven of all unveilings (*shuhud*). See: Surah al-Ahzab, 33/72.
He responded: "Those who perform this [practice] have reached the ultimate degree of affection and become lovers; if they attain *fana* without exertion, then their selves are in a state of death, and their hearts have found life through love. Do not hinder them so that they may experience the joy of communion with Truth for even an hour."
Evla: First, most excellent.
The desires of the self, darkness and ignorance of the loftiness of love, have made humankind exceedingly unjust and exceedingly ignorant. Just as a rabbit oppressed its own self by confronting a lion, rushing into its embrace due to ignorance. Or like a weak moth, mistaking light for reality, flinging itself into fire. Yet, despite this injustice and ignorance, humankind has signed many just deeds in the world, and despite this lack of knowledge, attained all sciences. For it has undertaken a weighty burden by receiving the trust that mountains feared to bear.
Here is an allusion to the Prophet’s (peace be upon him) supplication: “O Allah! Show me things as they truly are!”
Place: Territory, abode.
2. O Father! The intellect of the universal mind is life to the soul! The management of this matter rests entirely within Your powerful hand.
20. Love has become like an Ergonon, encompassing all branches of knowledge. Affection is a descendant in the realm of unity (*wahdat al-wujud*). Manifestation is hidden in the unseen world (*alam-i ama*). Endearment is the secret of secrets in the divine realm (*alam-i lahut*). Sainthood is a secret in the realm of majesty (*jabarut*). Loyalty is the spirit within the realms of spirits. Will is from the heart in the interworld (*barzakh*). Desire is within the self in the world of witnessing (*shahadat*).
7. Do not wander aimlessly, O soul! Come to the cave of Truth! For here I have come to be alone with the Beloved.
9. Truth has found communion with your heart; O one with Yusuf’s cheeks! You are the most exalted *ghavs*. [281/a]
18. I have abandoned everything in Your path, O Lord! I know that You are the most excellent (*evla*).
1. O Master of both worlds! The One and the All-Powerful – there is none equal to You.
O beloved! It must be known that the friends of Allah have said: The love of God is more honorable and superior than human intellect. That is, the universal intellect (*akl-i ma’ad-i kul* – the intellect that grasps the future) is surely more noble and esteemed than the intellectual faculty (*akl-i ma'ash* – the intellect that only understands transient matters).
6. You are my heart’s gardener, always. You are the beauty of the world, O vine and spring!
1. The Compassionate God has said: “He loves them, and they love Him.” Thus, He revealed the elixir of love into hearts.
They have adorned themselves with His perfect attributes; they have become friends and intimates of Him through His love and entered beneath His domes. They have drunk from a beautiful drink like *kafūr* water and found refreshment in the coolness and sweetness of the River Tasnim in Paradise. They have ascended to the rank of the clear horizon (*ufk-i mubîn*) and attained high degrees.
16. Know poverty within abundance, find abidingness through annihilation with poverty. Religion is hidden within disbelief; unity is the union of male and female.
25. Learn the jurisprudence of poverty from the discourse of love and the grammar of self-annihilation (*mahv*). Become familiar with love; speak of it always without translation.
The rationalist relies on his own reasoning; the lover proceeds towards origin and return.
The love of the Compassionate Lord is the root of all loves and the leaven of all unveilings (*shuhud*).
6- I am in the hand of my Sultan.
16. Know poverty within abundance, find abidingness through annihilation with poverty. Religion is hidden within disbelief; unity is the union of male and female.
It is after this that affection attains to perfect purity when there remains neither a trace of selfhood nor duality. This pure love, which has attained this station, is superior to *hullet* and to all the degrees beneath it. The Most Exalted Prophet (peace be upon him) reached the rank of Khalilullah (Friend of God), Abraham (peace be upon him), and ascended from there to “two bows’ distance” [279/a] and then to the station of “the nearest.” For Abraham, the Friend of God, sought nearness to God through His attributes, saying, "It suffices for me that You know my state; I have no need to ask." (He highlighted the attribute of knowledge when supplicating).
O beloved! It must be known that the Most Exalted Prophet (peace be upon him) showed compassion to his community and announced the love of God, revealing the path to His love. As he said in his blessed sayings: “Indeed, Allah has ninety-nine mercies. With one of them, creatures show mercy to one another on earth. And with the other ninety-nine, He will have mercy upon His servants on the Day of Resurrection.” And he said: "Allah is beautiful and loves beauty." And he said: "When Allah loves a servant, He makes everyone in the heavens and on earth love him.” And he said: “The compassion and mercy of Allah for His servant are greater than a mother’s compassion for her child.” And he said: “Love is eternal, ancient, and ever-abiding.” And he said: "He whom you love, you will be with him."
Mustazad
The aspiration of love is always the pure essence.