BEŞİNCİ BAB · BİRİNCİ FASIL · Yedinci Madde
The Seventh Article
It explains how the *nafs-i emmare* found in the first of the seven stations is named;
its journey, its realm, its place, its condition, its invocations, its attributes, and its ascent to the *nafs-i levvâme* station above it.
O esteemed one! Know that the Friends of Allah have said: The *nafs-i natika* is defeated by the passionate self in the first station and constantly commands evil, hence its name is *emmare*. Indeed, as stated in the Noble Quran: “For the soul always incites to wrong.” (Yusuf 12/53)
The journey of the *nafs-i emmare* is towards Allah (*seyr ilaAllah*). Its realm is the visible world (*'alam-i shahadat*), its place is the chest cavity. Its condition is inclination. Its invocations are the Shari’ah. Its principal attributes are ignorance, miserliness, greed, pride, anger, lust, avarice, envy, bad habits, engaging in frivolous matters, mocking people and tormenting them, and so forth. As it has been said in poetry:
Verses
1- Every heart follows the *emmare* self
And wanders away from the land of knowledge.
2- Though its attributes cannot be fully enumerated,
A few should at least be mentioned by name.
3- Miserliness, greed, pride, love of status and wealth,
Mockery, innuendo, gossip, and jesting.
4- Love of young women, love of females, and ignorance.
Foolishness, forgetfulness, hatred, and rebellion.
5- Excessive eating, slumber, arrogance, and rancor,
Denying the state of religious men.
6- Both envy, both play, and also foul speech.
Both joy, both idleness, and also ingratitude.
7- I have recounted a few of its attributes. If these attributes are found in the heart, be free from them.
Although it is explained above that this *nafs-i emmare* is known as a Divine spark (*latifa rabbaniyya*), it has been defiled and made impure due to its inclination towards nature and passion. It falls under the command of the passionate self dominated by animal desires, being subject to its dictates, thus belonging to the class of animals. Indeed, it has so altered and resembled its commendable qualities with their bad characteristics that only outwardly does it differ from them. Therefore, it has become a soldier of Satan, drawing strength from him. This is a soul with such ugly attributes that the hadith has been narrated: “Your greatest enemy is your own soul, between your two sides.” [111] And its enmity has also been proven by reason.
For every enemy, in return for kindness and service, eventually becomes a friend to humankind, showing loyalty. However, this *nafs-i emmare* does not recognize the value of kindness and service, but persists in its animosity. Therefore, it remains harmful to humanity.
Indeed, the Noble Prophet (peace be upon him) said in a hadith: “We are now moving from minor striving to major striving,” [112] announcing that the jihad against the unbelievers is a lesser struggle and the war with oneself is the greater jihad. For this soul, being trapped in the darkness of nature, cannot distinguish between right and wrong, good and evil. Therefore, it has become an assistant to Satan. So, the capable seeker in this station should not feel secure from the wickedness of his own soul. He should always fear it and not allow it any leeway in his actions.
If someone harms him, he does not support his soul but may even assist that person in harming it. He never takes sides with the soul. For this seeker has experientially seen the enmity of the soul, so he will not enter into anything with it. Rather, he looks to reduce eating, drinking and sleep, so that the passionate self dominated by animal desires weakens. So that the *nafs-i emmare* named *emmare* may be freed from its oppression. The seeker occupies himself in this station with the remembrance of “La ilaha illallah,” prolonging the letter "Lā" and emphasizing the hamza of the word "Allah." He gives a slight "umlaut" to the letter "Hā," does not break the space between the word "Allah" and "Illallah," and pays attention to reading the end of the word "Allah" as *sakin*. He takes care to emphasize the hamzas of the words “lafzatullah” and “ilaha,” so that they do not turn into the letter “ye.” So that the remembrance of the single Divine name, “Lā ilāhā illallah,” does not take the form of being ineffective, and its repetition is not fruitless. The seeker continuing in remembrance continues to repeat it secretly with his breath, paying attention to the emphasis [as described above]. Standing, sitting, lying down, in all conditions and at every moment, he strives to increase the number of repetitions.
For the effect desired by this repetition can only be achieved by continuing it night and day. Indeed, the Noble Prophet (peace be upon him) said: “Renew your faith by frequently reciting ‘Lā ilāhā illallah.’” [113] Continuing in this renews sins until they are consumed. There is nothing equal to it. Until one reaches Him, there is no veil between Allah and that person.” And he announced that this beautiful word is superior to every deed, precedes every deed, and protects the doer of deeds from all dangers—a firm fortress of Allah.
The seeker who has newly entered this path (*mubtadi*) does not initially feel pleasure in the meaning when he says “Lā ilāhā illallah” with his tongue.
[111] This is a reference to a hadith.
[112] This is a reference to a hadith.
[322/b] Indicates continuation on the next page.
Okay, here's the translation of the provided text, aiming for faithfulness and preservation of meaning within a classical Islamic/Sufi context:
O soul that does not know its Friend, why seeks it?
If it knew Him, why is it not in ecstasy?
Were Abu Jahal’s self to be a veil, it stands before it always.
Why then is it not engaged in the struggle against Abu Jahal and Abu Lahab?
Is it not strange that the heart grows listless from its beloved?
Then why does it not yearn for the splendor of that beautiful one?
What obstacle arose that the heart was eclipsed by the full moon?
Why is it not seeking that sun-like radiance, but this moon instead?
Truly mad is that Majnun who loves two Laylas.
Why then is his love not in a garden and a vineyard?
For since unity has become the lonely abode of the One God,
For the sake of God, why is he not in that abode of loneliness?
O full moon, if you were the body of night, truly You are God!
Why then is supplication and entreaty not in the late hours of the night?
The signs of one possessing *shuhud* (witnessing) are these: He does not despise any creature, nor feel aversion towards anyone. Neither a believer nor a disbeliever, nor an animal, nor any reasoning being experiences hardship or harm from him, nor is grief visited upon him.
Among the consequences of *shuhud* is that its possessor is characterized by the qualities of humble and wretched ones, his face becomes radiant. His heart remains joyful, he is refined with the manners of religion, and he disciplines his soul.
As long as the traits of the self-inciting lower self remain in the seeker, he continues to repeat this beautiful and pure phrase secretly, with eyes closed, in seclusion. He listens to the sound of his breaths, concealing the meaning of the word he utters within his heart. With strength and intensity, as he says "Allah is One," he inclines his head with reverence and tranquility towards his left side. Until the evil traits are uprooted from it, and his heart is filled with *tawhid* (oneness) and the acts of God. Thus attaining the beginning of felicity, becoming included among those whom God protects. May he attain all his desires.
**Ghazal (Poem)**
1- O soul that does not know its Friend, why seeks it?
If it knew Him, why is it not in ecstasy?
2- Were Abu Jahal’s self to be a veil, it stands before it always.
Why then is it not engaged in the struggle against Abu Jahal and Abu Lahab?
3- Is it not strange that the heart grows listless from its beloved?
Then why does it not yearn for the splendor of that beautiful one?
4- What obstacle arose that the heart was eclipsed by the full moon?
Why is it not seeking that sun-like radiance, but this moon instead?
5- Truly mad is that Majnun who loves two Laylas.
Why then is his love not in a garden and a vineyard?
6- For since unity has become the lonely abode of the One God,
For the sake of God, why is he not in that abode of loneliness?
7- O full moon, if you were the body of night, truly You are God!
Why then is supplication and entreaty not in the late hours of the night?