BEŞİNCİ BAB · BİRİNCİ FASIL · İkinci Madde
Second Article
This explains the realities of the animal (passionate) soul within the human body, and the rational soul (nafs-i natika), their relationship with one another, their states, and their names.
Beloved! It is known that the Friends of God have said: Man has two souls; Islamic philosophers (wise men) named one the animal soul and the other the human soul.
The essence they call the animal soul is a subtle vapor which carries vitality, sensation, and movement by will in the body. We call this soul the passionate and animal nafs. Thus, this nafs is an essence born into bodies; if it is born both within and without the body, the state of wakefulness (yakaza) occurs. If it is born within the body but not without, a state of sleep occurs. Should it separate entirely from the body, then death ensues. We praise the Wise Creator, who is free from all imperfection.
The essence that philosophers call the human soul is the nafs-i natika, which is considered an essence abstracted from matter in its own essence, yet attached to matter in its actions.
This is the nafs named *ammara*, *lavvama*, *mulhima*, *mutmainna*, *raziya*, *marziyya*, and *kamila*. It is called by one of these names depending on which attribute it possesses.
If this nafs-i natika submits to the animal (passionate) soul, accompanies it in every way, shows suitability for it, and falls under its dominion, then it is called the *nafs-i ammara*.
If it continues to fulfill its religious obligations and follows Truth, but still harbors a tendency toward animal desires, then it is called the *nafs-i lavvama*.
If this tendency departs from it and strength is found in struggling with the passionate soul, if it inclines greatly towards its own realm and becomes capable of receiving divine inspiration, then it is called the *nafs-i mulhima*.
If it escapes the dominion of the passionate soul and attains the station of servitude, and its suggestions subside and its desires completely leave its mind, then it is called the *nafs-i mutmainna*.
If it rises above this rank, abandoning stations and transcending all desires, becoming non-existent (fani), then it is called the *nafs-i raziya*.
If it attains this degree of maturity, becoming an acceptable servant in the sight of God and a beloved of hearts in the eyes of people, then it is called the *nafs-i marziyya*.
And if it possesses all perfection attributes and is commanded to join humanity to bring them to perfection, then it is called the *nafs-i kamila*.
The nafs-i natika has many other different names besides the seven mentioned above.
They call this abstract essence "heart," intending by it the spirit. It is an essence that perceives the world, which has been made subject to divine commands, and is obligated with worship and knowledge.
It has an outward appearance and a rider, which is the aforementioned passionate nafs. And it has an inner aspect, which is the soul. The interior of the soul is the secret, the interior of the secret is the secret of the secret, the interior of the secret of the secret is the hidden (hafi), and the interior of the hidden is the most hidden (ahfa).
The interior of a thing is its reality and its matter. For example, a chair or a cedar chest is such a thing; its interior is pieces of wood of various sizes. The interior of the wooden pieces is a tree; the interior of the tree is four elements; the interior of the four elements is "prime matter" (hayula-i ula).
Thus, this Divine affair lies at the ultimate subtle degree in its meaning, which is called *ahfa*. A slight descent from that degree and intensification is called *hafi*. Descending further and intensifying is called the secret of the secret. And so on, descending repeatedly and intensifying, which is called the secret. Following that, it is sent down and intensified, which is called the soul. The next degree of descent and intensification is called the heart, the nafs-i natika, the human latifa, and the human reality – these four names being applied at this degree.
If the soul descends a rank from the ultimate degree mentioned above and intensifies, then it is called the animal man or the *nafs-i ammara*.
The soul is such an immense thing that God Most High said, "Say, 'The soul [comes] from my Lord's command'" (Isra 17:85). The soul, whose origin is announced as a Divine command, is one of God’s secrets, the nature of which He has revealed only to those endowed with special insight (hawassa).
Just as the soul has many names and manifestations in the greater world, it also has many names and reflections in man, who is called the small world.
The manifestations of the great world are the First Intellect, the Supreme Pen, the Preserved Tablet, the Reality of Muhammad, the Spirit of Muhammad, the Light of Muhammad, and the Universal Soul. As God Most High said in the Noble Quran, "He created you from a single soul" (Nisa 4:1).
The names and reflections of the soul in man, who is called the small world, are those mentioned above: *ahfa*, *hafi*, the secret of the secret, the secret, the soul, the heart, the nafs-i natika, the human latifa, and the human reality.
This essence precedes all existences that God has created and brought into being. It is the greatest vicegerent and the greatest secret. The first rank to which it begins to descend is *ahfa al-hafi*. The final step of its descent is the heart, which is the nafs-i natika. This has been explained previously.
Verse
1. Love makes me seem like a human body, do not think so;
I am neither power nor vapor, for I am another command.
2. My spirit’s spirit, to which I attach water and clay,
Is pure light, the giver of brilliance, sorrow, and joy.
3. Though my essence is abstract,
Like matter, I manifest in every form.
4. I am absolute, not limited by shape or appearance;
I am the commander of forms, do not think me a prisoner of forms.
5. From eyes, I see my own beauty alone;
In tongues, like honey and sugar, I am the soul’s delight.
6. Whatever I look at, I find it to be my own being;
In this mirror, I wander in self-contemplation.
Here's a translation of the provided text, aiming for faithfulness and preserving meaning within a classical Islamic/Sufi context:
Love says to reason: Do not consider me human form or essence. I am neither force nor vapor; I am other than these.
I am the soul of souls, passing into water and earth. Throughout, I am light, my joy and sorrow illuminating.
Though a subtle essence, I am abstracted from both worlds. Like prime matter, I take every form, I am the manifestation.
I am absolute, not bound by form; I am the sovereign of forms, do not deem me captive.
I perceive beauty through eyes, one by one. The honey and sweetness offered to my spirit-bird from hearts, I present.
Wherever I gaze, I find my own being. In these mirrors, I clearly behold myself.
I am known and knower among the people, O Truth! The attraction of my beloved is the light of the eyes of lovers.