ÜÇÜNCÜ FEN · ÜÇÜNCÜ BÂB · İKİNCİ FASIL · Beşinci Madde
The Fifth Article
States that surrender and submission are the greatest elixir and perhaps the most delightful paradise.
O esteemed one! Know that the friends of Allah have said: True felicity (the alchemy of felicity) [390] and the elixir of eternal sovereignty lie in completely despairing of people, and despairing of receiving anything other than what Allah has eternally known and decreed for you. That is to say, banishing people from your heart and desiring nothing from God except that which was predestined for you from eternity. Thus, you will become the wealthiest of all through this alchemy.
Having a quick grasp and possessing much knowledge does not indicate one’s gnosis (irfan). The sign of irfan is only trust in Allah and being self-sufficient with Him; desiring nothing from anyone other than Him, completely turning away from everything else and becoming self-sufficient.
A perfect individual has said: "O Lord, the contradictory nature of Your decrees has prevented knowing servants from finding tranquility and stability in one favor or from despairing of You and departing due to a trial." Therefore, they have only trusted and clung to You.
One perfect being implored Allah, saying: “Divine One, I have come to firmly understand through the changes occurring within me and the transitions from station to station happening inside me that what You desire of me is to know Yourself in every thing. So that I may not be ignorant of You in anything. I have known this through the changes in my health, sickness, wealth, and the transformations of my humility, honor, constriction (kabz), and ease (bast) within me, and from Your disposal, which causes these various states to constantly change. Thus, the purpose of creating me is that I know You specifically in every thing. So that through recognizing Your majesty, I may witness Your power and perfection, and all Your attributes and actions, knowing You as the Knower. Now, within these states, I am experiencing a joy and tranquility like being in a paradise immediately granted (cennet-i muaccele), progressing from state to state and being blessed in my desired stations. The great and unique blessings that I possess have engrossed me, preventing me from desiring anything and making supplication. Therefore, praise and thanks be to You hundreds of times for all the favors you have bestowed upon me outwardly and inwardly.”
*Nazm (Poem)*
1-Behlul said to a dervish, “Tell me how you are, o dervish.”
2-The dervish replied: "How can one whose affairs go according to his desire be?"
3-Rivers and streams flow according to his desire, stars move as he wishes.
4-Life and death wander about in his neighborhood according to his desire.
5-Wherever he desires, he sends condolences; wherever he desires, he bestows congratulations.
6-The travelers of the path go according to his desire; those who remain on the path fall into his trap.
7-Nothing from earth to sky moves or turns without his desire.
8-“You spoke truly, o master!” said Behlul, “That is so; it is already manifest in your glory and countenance.”
9-“How are you, even a hundredfold of this, o faithful friend? Explain this well and clearly.”
10-Explain it verbally so that everyone’s intellect may benefit from it.
11-The dervish said: "At least the common people certainly know that the world is submissive to God's command."
12-In the lands and heavens, no atom flaps a wing or turns a wheel.
13-This matter can only be explained by the effective eternal decree; haste is not pleasing.
14-Hear this: when all of affairs are turned, they are according to the command of the Powerful One.
15-When God’s decree becomes the servant's pleasure, the decree becomes the servant’s.
16-Without expectation of reward or merit, may his nature be thus approved.
17-He does not desire life for himself; nor does he seek the pleasures of a self-sufficient life.
18-Wherever he desires, he follows the ancient command; life and death are one to him.
19-For God’s sake he increases, not for the sake of youth or fear of pain.
20-My hope is for his favor, not for paradise, trees, or streams.
21-Abandoning disbelief is also for God's sake; not from fear of going to hellfire.
22-This is how it came from his origin, this quality of his; neither asceticism nor seeking and searching.
23-Then he finds pleasure when he sees the favor of God, like sugar candy.
24-His death and the death of his children are for God’s sake, like sugar candy in honey.
25-A person whose nature and character is like this does not let the world go according to his command or decree.
26-So why should he refrain from prayer? For He, the Lord, governs this decree.
27-So why does he say prayer except that he sees the pleasure of the Just Judge in prayer?
28-That intercession and that prayer are not from the mercy of the Most Merciful; it is what that guided servant does.
29-He burned his own mercy at that moment, for the light of God’s love had ignited within him.
30-The hellfire of his attributes is love, and he burned his attributes limb by limb.
*Nazm (Translation of Poem)*
14-Know that all affairs are enacted only by the command of the Creator.
15-When Divine Decree becomes the slave’s acceptance, the slave willingly submits to His judgment.
16-There is no coercion, nor expectation of reward or recompense. Rather, he is obedient because his nature has been purified in this way.
17-Such a slave does not desire life for himself, nor seeks after the pleasures of worldly existence.
18-Wherever the Eternal Command establishes a path, he walks upon it, and living and dying are one from his perspective.
19-He lives for Allah, not for wealth or possessions. He dies for Allah, not out of fear or distress.
20-His faith is not for the sake of Paradise and its trees and rivers, but solely for His pleasure.
21-His rejection of disbelief is not due to a fear of Hellfire, but for the sake of Truth.
22-This is from his essence and innate nature, not from asceticism or striving.
23-When he sees acceptance, he smiles. From his perspective, Divine decree is like sweet halva.
24-His own death, as well as the deaths of his children, are for the sake of Truth, and to him they are like halva in the mouth.
25-Does not the world act according to the command and order of a slave with such character and nature?
26-Then why do you pray and beseech God, saying, "My Lord, change this decree?"
27-Then why should he pray? Unless he sees the pleasure of Allah in supplication.
28-A slave who has attained the Straight Path does not seek prayer or intercession due to his own merit.
29-The moment the lamp of Divine love is lit, he has set his mercy ablaze.
30-His attributes are Hellfire through love, and he has consumed them entirely.