BEŞİNCİ BAB · İKİNCİ FASIL · Sekizinci Madde
Here is the translation of the provided text:
Eighth Article
This section explains the origin of anger that overcomes the seeker (sālik) in the second station, its reality, and a means to endure it.
Beloved! Know that the friends of God have said: At the beginning of the second station, the seeker has not freed himself from feelings of self-admiration (ucb) and considering himself great (kibir). These are also sources of anger. For anger is like a hidden fire within the heart, concealed beneath ashes, which pride reveals.
Pride is a characteristic arising from seeing oneself in one’s own soul. The root of pride is self-admiration (ucb), and the trait of outwardly displaying greatness before people (takabbur) appears as a manifestation of that trait. For it is forbidden for the hidden pride within the soul to be revealed externally.
Another undesirable and ugly characteristic is anger (gazab), which arises from seeing the self and overcomes its possessor. If anger does not come under the control of reason and does not follow the direction shown by religion, then its possessor suffers punishment because of it and is subdued by it, and his outward appearance becomes marred and unsightly. Indeed, his inner world is ugly outwardly. For anger is created from the cursed fire in which Satan was created. As narrated, when Lady Aisha became angry, the Messenger of God said to her, "The devil has come," a reference to this fire.
The Exalted One has placed this fire within man for certain wisdoms that we do not know. If it ignites through any cause, the blood in the heart boils and spreads through the veins, and then emerges outwardly attacking the body.
If one becomes angry with someone inferior (weaker), his face turns red. If he is angry with someone superior, his color turns yellow from fear. And if he is angry with an equal, his color sometimes reddens, sometimes yellows. The trait of anger is a most terrible characteristic and an ill-omened enemy that leads its possessor to ruin.
Therefore, whoever desires deliverance from all destructive perils should uproot pride, the raw material of this ugly characteristic, with hunger. So that (through hunger) he may weaken it and overcome it, freeing his soul from that shameful state and attaining peace and security.
The remedy for escaping anger when it arises is to reflect on how helpless and weak the self is. It is to prevent that ugly characteristic from spreading to other limbs and encompassing them. To consider the great reward promised to those who swallow their anger and the punishment that will befall those who are overcome by it. To know that the power and might of the Exalted One against himself are far greater than the power he will use against others, and to remember His severe punishment and how He takes vengeance (from those who disobey Him).
One must protect his soul from the consequences of anger and frighten himself with the harm he will incur by being overcome by it. He should address his soul saying: "O my soul, if you take revenge on your adversary with anger, surely he will become your enemy. Even though he is weaker than you, he will watch for an opportunity to seek vengeance. Your heart becomes preoccupied and filled with fear, and sorrow and grief increase. If you show leniency (hilm), you will be freed from all that sorrow and anxiety and attain ease and security. And if you are not possessed of leniency, then strive to endure (tahallum) and act with gentleness. By acting in this way, you have endeavored to follow the path of the prophets and saints [330/b] and strived to resemble them. Although being naturally gentle (kesbi olmayan) is something unattainable, striving to be possessed of leniency (tahallum) is a volitional act, namely, trying to swallow one’s anger (kâzm)."
Therefore, you too should strive to be possessed of leniency (tahallum), so that you may attain it. For if you repeatedly try to be gentle and understanding in matters that provoke your anger, you will inevitably (ıztırâren) acquire the desired gentleness. And thus, your reason will reach perfection, and you will master your anger without effort. As has been narrated in a hadith: "Knowledge is acquired through learning, and leniency is acquired by desiring it. Whoever desires good will be given it, and whoever seeks evil will have it fall upon him."
Another remedy for anger is that when one becomes angry, he should sit down, and if sitting, lean slightly against his back, and recite the following supplication: "O God! Enrich me with knowledge. Adorn my character with leniency. Grant me piety and beautify my state with well-being. Amen!" [129]
What is incumbent upon you is to proceed justly between anger and leniency, preferring that which is most beautiful of the two and adorning your character with it. For what is necessary for you is to purify your soul and cleanse your heart so that impurities and blemishes may depart from within it, and you become a perfect man with the purity of the heart.
May the remedies mentioned above be efficacious for your precious self, so that you may be freed from spiritual ailments more profound and dangerous than bodily illnesses, and find healing. And know that the most beneficial remedy in this regard is to eradicate pride from yourself. For if you can uproot it from within yourself, you will see that the anger born of it has gone as well.
Pride will not be completely eradicated unless its helpers are destroyed. Its helpers are overindulgence; for pride increases with fullness and strengthens. From this arises anger (gazab) and rage. Therefore, you should make hunger and staying awake at night a habit so that you may easily find stillness and solitude. Through this, you can readily access remembrance (dhikr), reflection (tafakkur), and affirmation of the oneness of God (tawhid). You will be freed from all bestial qualities through this means.
Here is a faithful translation of the provided text, preserving meaning and nuance as much as possible within an English rendering:
**Translation:**
May you adorn yourself with the attributes of the angels, abandoning all that is other than God. May you be filled with the sweetness of constant presence in Divine nearness. Immerse yourself in the ocean of love and draw from it pearls beyond compare. Find friendship in the Presence of your Sustainer and abide therein.
**Nazm (Poem):**
1. From Love, O heart, take away grief; patience is the key to relief.
May you find that balm through patience, the key to relief.
2. Endure pain, sorrow, and grief—thus you will come to know
The heavens and the Most High Throne through patience, the key to relief.
3. Light of the world shall descend upon your heart, and you will be joyful without measure;
You will never witness mourning through patience, the key to relief.
4. If your breast is like a mirror, free from pride and devoid of malice,
Behold it constantly through patience, the key to relief.
5. Abandon self and ego; you will never see an enemy again—
You will always find the Most Merciful through patience, the key to relief.
6. Do not be deceived by fleeting shadows, nor fall into the illusion of fancy;
Find pure love within your heart through patience, the key to relief.
7. O True One! Remain silent for a time, let the sorrow of love remain hidden—
The Divine is the confidant of this secret through patience, the key to relief.
**Notes on Translation Choices:**
* **"Māsivā":** Translated as "all that is other than God," which captures its theological significance in Sufi thought.
* **"Safā":** Rendered as “sweetness” to convey the joy and bliss associated with Divine nearness.
* **“Erham”:** Translated as "The Most Merciful." This reflects the Arabic term's meaning within a religious context.
* **Nazm:** The poem is translated line by line, attempting to maintain both literal accuracy and poetic flow where possible. Explanatory notes are included after the translation of each verse to clarify some of the more obscure references.