BEŞİNCİ BAB · İKİNCİ FASIL · Beşinci Madde
**Article Five**
Concerning how the self-reproaching nafs (ego) located in the second station enters the realm of imagery, reaches the spiritual beings there, and how a reciprocal conversation with them becomes possible.
O esteemed one! Know that the friends of Allah have said: The seeker in the second station continues his struggle with his nafs to its utmost limit; then, the hidden secrets of the heart are revealed to him and pass into the realm of imagery—a realm distinct from this world. Only he who attains the final degree of the cardiac stations knows it. For the realm of imagery is the ultimate end of the second station, which the one struggling knows. Even the leaders of the righteous (Ebrâr) are not granted this favor to behold that realm; rather, they too can enter the path of the nearness (mukarrabûn) through struggle.
The realm of imagery is the beginning of the stations of the nearness, where a sincere dervish hears and sees matters which cannot be grasped by the five external senses. The Most Noble Prophet (peace and blessings be upon him) said, “The heart of the believer is like [a temple] of the Ka’bah,” announcing that the heart is a repository of divine secrets.
Therefore, the sincere seeker first acts according to the rulings of the Sharia—which are the words of the Most Noble Prophet (peace and blessings be upon him)—and adorns himself with the beautiful qualities stipulated in the principles of the Sufi path – which are the lights of God and the actions of our Master (peace and blessings be upon him). For example, these include eating little, sleeping little, and remaining silent for extended periods. Indeed, the Most Noble Prophet’s (peace and blessings be upon him) speech with a smile is due to the abundance of his humility and compassion.
Therefore, the seeker should investigate his (peace and blessings be upon him) character and states and follow them so that drops of wisdom may gush forth from his heart and words appropriate to God's pleasure flow from his tongue. Thus, he will surpass the righteous and elevate his degree, separating himself from the righteous and proceeding on a spiritual journey towards the Mighty (Cebbâr).
The first station for the seeker in this journey is the realm of imagery, where forms are present together with their essences—a combination of the density of bodies and the subtlety of spirits. [In this state,] joy and pleasure come to him, his effort and aspiration become exceedingly strong, and he progresses through the stations. He becomes acquainted with secrets that increase his longing and delight, and advances to higher stations. A fire of love ignites in his heart, and he is completely severed from selfish desires. Even if spiritual pleasures remain, they do not impede this [progress]. For the selfish desires—from which one has passed in the second station, constituting its primary objective—are considered dark veils in relation to what comes after. Only seekers (those on the right path) can enter the realm of imagery; no others can. Their entry into this realm occurs in a state between sleep and wakefulness, which usually befalls the seeker while he is sitting. They say that he sees what he experiences therein. Provided that he knows the place he is in and the time he is experiencing, and knows himself and his condition—while knowing that he is in a state between sleep and wakefulness—then he sees. If he sees [during this experience, the five conditions mentioned above] are forgotten, then it is the “barzakh realm,” not counted among the realm of imagery. It is merely a dream; it is not considered as such. For this condition takes the seeker only between sleep and wakefulness, and at its very beginning, the state of sleep overcomes him more than wakefulness. Then, gradually, the state of wakefulness prevails.
At that time, he sees and recognizes certain spiritual beings. He thinks he sees them in a state of wakefulness. However, the truth is that the seeker saw those spiritual beings [in the state described above]. But due to the loftiness of his aspiration, this condition has become so close to wakefulness that he completely forgets his external senses and mistakes the state he is in for a state of wakefulness. Just as Gabriel (peace be upon him) appeared to the Companions in the form of an Arab while in this state.
It is in this state that the spirits of the Most Noble Prophet (peace and blessings be upon him) are revealed to the great saints, which is considered a highly esteemed and glorious condition—called “mutual conversation” (mushafaha). It is said, "So-and-so has seen [the Most Noble Prophet] in this state of mushafaha."
In essence, the external senses first experience a lapse; then it becomes possible for those states to be revealed to the heart. A perfect one said: “A seeker who is engaged in struggle swore to me that he saw the Most Noble Prophet (peace and blessings be upon him) with his own eyes, and he was never asleep during the time he saw Him.”
I replied to that seeker, "How did you see Him?"
He said, "I was in such-and-such a place."
"And certain people were with me. That Most Noble Prophet came to our gathering and spoke with me, and I responded to him with my tongue, and I saw Him with my eyes.” When the seeker said these things, I told him:
“Did those who were with you also see Him?”
He replied, “They did not see Him.”
Then, I guided that seeker (to understand his condition) and said, "If you had seen that Most Noble Prophet with your own eyes, everyone who was with you would have seen Him. Perhaps a distraction occurred at that time. That spiritual form came to you, and the blessed countenance of the Most Noble Prophet appeared in your insight [basirat].”
Upon these words, the seeker immediately confessed his error and accepted my guidance wholeheartedly, offering me blessings.
Surely, only bodies in this material world are seen when one is fully awake. As for the realm of the unseen (melekût)—of which the realm of imagery is a branch—those who dwell therein can be seen only by the eye of insight (basirat). Even though the outer eyes are open in that state, it is the eye of insight that sees.
**Verses:**
1-My beloved is radiant,
Let this style prevail,
The lovers marvel at him,
Let this style prevail.
2-The tongue has attained peace through righteousness,
Night has passed, dawn has arrived,
It has disbelieved—it is all faith,
Let this style prevail.
3-It is both a lamentation and the passion of a madman,
Let this style prevail.
Here's a translation of the provided text, aiming for faithfulness and preserving meaning within a classical Islamic/Sufi context:
1- The Beloved is gracious, full of charm; let it be so, and lovers marvel at it. Let it be so.
2- The heart has found tranquility, night has passed, dawn has arrived. Unbelief has vanished, faith alone remains. Let it be so.
3- It is both the tremor of sorrow and Majnun’s striving. It is the movement of that chain (of spiritual lineage). Let it be so.
4- The self has become imbued with Divine Mercy; even Satan has embraced Islam. This body, which is Muslim, let it be so.
5- That is a radiant sun, a garden of both worlds. Its individuals are all souls. Let it be so.
6- The lip of Love is the Kausar spring; sweet words are like sugar. The world is a land of sweetness. Let it be so.
7- The grief of Love is a blessing; its poison becomes a syrup for the heart. Truly, He scatters sweetness! Let it be so.