FIFTH CHAPTER · FOURTH SECTION · Fourth Subsection
Fourth Subsection
It explains the preference of the path of spiritual journeying (seyr ü sülûk) by those of subtle intellect and keen understanding (azkiyā),
and their following and putting into practice the path of the walī (friend[s] of God, awliyāʾ).
O dear one! It should be known that the friends of Allah have said: The well-known spiritual stations (maqāmāt) through which the sālik (spiritual traveler) ascends on the path of the muqarrabūn (those brought near to Allah) are seven in number. However, some of the friends of Allah have said that the stations the sālik passes through are three.
This is because those awliyāʾ who accept the path of the muqarrabūn as three stations do not count the first station as a station, but only count the second as such, in which the rational soul (nafs-i nāṭiqa) is called "lawwāma" (the blaming soul).
After this, they have considered the third station, in which the name of the rational soul is "mulhima" (the inspired soul). Then they have counted the fourth station, in which the name of the rational soul is "muṭmaʾinna" (the soul at peace). However, they do not consider the fifth, sixth, and seventh stations as stations, and after the fourth, they proceed by the attraction (jazba) of the Real (al-Ḥaqq).
This is because some awliyāʾ who accept this path as three stations have based the seyr ü sülûk of those purified souls who are, by nature and innate disposition, pure, generous, and noble—those of subtle intellect and keen understanding (azkiyā).
They have not paid attention to, but have cast aside, the low-natured commanding soul (nafs-i ammāra).
For this reason, they teach three names to the sālik whom they accept as a murīd (aspirant, disciple). In the nafs-i lawwāma (the blaming soul), they inculcate the dhikr (remembrance of God) of “Lā ilāha illā Allah”; at the beginning of the nafs-i mulhima (the inspired soul), “Allah, Allah, Allah”; and at the end, “hū, hū, hū.” With this name, when the sālik reaches the station of the nafs-i muṭmaʾinna (the soul at peace) and becomes perfected, he is given permission for guidance (irshād) and spiritual training (tarbiya). For when the sālik’s soul is purified and he ascends to the station of the nafs-i muṭmaʾinna, he becomes worthy of irshād. Undoubtedly, he can even train his own soul without a murshid (spiritual guide) and, by attaining the highest degrees of perfection, be counted among the most elect of the elect (aḥassu’l-ḥawāṣṣ).
The final discussion (khātima) of this beneficial and beautiful book explains the principles of the path of the awliyāʾ who accept the seyr ü sülûk as seven stations. For the soul of every sālik, due to the differences in innate dispositions, is not purified to the same degree. Some sāliks, who possess a censured soul, can reach from the station of the nafs-i ammāra (the commanding soul) to the nafs-i muṭmaʾinna (the soul at peace). However, even if they ascend there, they are not worthy of irshād until they rise to the nafs-i kāmila (the perfected soul). Thus, this chapter, which we are explaining in detail, is like a perfect murshid for every sālik, as it encompasses almost all the paths of the awliyāʾ.
All the awliyāʾ have said: The soul of a perfected one (kāmil) who is at the fourth station attains a merciful tranquility (muṭmaʾinna). He finds pleasure and delight in conforming to the Book and the sunnah. His being becomes united with the commands of the religion like flesh and bone, and he performs his deeds with the etiquette of the religion. At that time, a hand of grace draws him by the attraction (jazba) of the perfected ones, and his soul is addressed with the tongue of the secret of secrets: “O soul at peace! Return to your Lord, well-pleased and pleasing [to Him]” (al-Fajr, 89:27–28). Such a forgetfulness overtakes him that all matters of this world and the hereafter leave his mind. Only that which is present with him comes to his mind. This perfected one is distant from and forgets anything that is distant from him. For the heart (qalb) of the perfected one who has reached this level never strays from witnessing (mushāhada) even for a moment, and is always with the Real (al-Ḥaqq).
Poetry
1—Who has ever seen a lover
Who has given up on this love?
Who has ever seen a fish
Who has grown weary of this ocean?
2—From the hand of the Designer (al-Naqqāsh),
No other kind of design can be found.
Who has ever seen a Majnūn
Who has turned away from Laylā?
3—And if Majnūn were without Laylā,
He would remain a name without meaning.
The beloved is ever independent,
Always free from all names.
4—O soul of souls, without You
I have no rest, not for a moment.
The world is a prison without You;
You are my desire above all things.
5—Your image is sovereign over the soul,
It strolls sweetly in the heart.
It comes as if it were Solomon,
From the depths of the Bayt al-Maqdis (al-Aqṣā Mosque).
6—This heart is the greatest house;
Inside, it is a radiant lamp.
It is Paradise, the very fount of Kawthar,
Filled with youthful servants and houris.
7—Find the Real (al-Ḥaqq) in the heart at every moment,
For it is the scene of the All-Merciful (al-Raḥmān).
The heart is the paradise of gnosis (ʿirfān);
It is loftier than the Supreme Throne (ʿArsh al-Aʿlā).
In Contemporary Turkish
1—Who has ever seen a lover who has given up on love? Who has ever seen a fish who has grown weary of this ocean?
2—From the hand of the Designer (Naqqāsh), no other kind of design ever emerges. Who has ever seen a Majnūn who has turned his face from Laylā?
3—If Majnūn were left without Laylā, he would be nameless, meaningless. The beloved is always independent; always distant from all names.
4—Listen, O soul of souls! I have no rest without You. The world is a prison without You; You are what I desire above all things.
5—Your image is sovereign over the soul, it strolls sweetly in the heart. It comes as if it were Solomon, from the Masjid al-Aqṣā.
6—This heart, which is the greatest house; inside, it is a lamp shining with light. It is Paradise, it is Kawthar itself; filled with houris and servants.
7—Find the Real (al-Ḥaqq) in the heart! At every moment, for it is the gaze-place of the All-Merciful (al-Raḥmān). The heart is the paradise of gnosis (ʿirfān); it is loftier than the Supreme Throne (ʿArsh al-Aʿlā).
[136] . Muqallib: Allah, the Exalted, who turns hearts as He wills.
[137] . In the printed edition, it is written as “aşkı” (his love).
. Muqallib: Allah, the Exalted, who turns hearts as He wills.
. In the printed edition, it is written as “aşkı” (his love).
5—Muqallib has taken my heart; this form has remained with the people. My body is with the many; my heart has plunged, becoming one in this unity.
That malady is removed only by the fire of love. [341/a]