DÖRDÜNCÜ BÂB · BEŞİNCİ FASIL · Yedinci Madde
**Seventh Article**
It is stated that the adherents of Sufism are twelve groups, and only one of them follows the correct guidance while eleven have gone astray. Each of these misguided factions finds a trial or affliction in their own way, while the group who attain the right path and remain steadfast upon it reaches its desired destination and obtains its aspiration.
O esteemed one! Know that the friends of Allah have said: The science of Sufism is a science that speaks of the attributes of Allah Most High and the methods of attaining union ( *vuslat* ) with Him. Love for the Lord guides the servant to this science. The Sufi purifies his heart from all else and becomes an heir to this knowledge.
For Sufism is the severing of the heart's connection with that which is other than God (*mâsivâ*) and binding it in love for the Lord. Following the path of *ahl al-sunna wa’l-jama‘a* as explained above, correcting one’s belief, and following the traces of the Most Noble Prophet (peace and blessings be upon him) by adhering to his words, actions, and character is essential.
It is beautifying one's character with good qualities, transforming the evils within one's temperament, attaining nearness and tranquility through constant remembrance (*dhikr*) and complete devotion. In the year 555 Hijri (the 1160s CE), Sufi groups had become twelve factions, and one of these groups followed the measures of Islam literally, thus finding the right path. They reached their desired destination, attained their purpose, and obtained what they sought. The remaining eleven factions strayed into the ways of innovation (*bid‘a*) and perished in error.
The names of these misguided factions are: *Evliyâiyye*, *Hubbiyye*, *Shumrâhiyye*, *Ibâhiyya*, *Hāliyya*, *Ḥulūliyya*, *Ḥurriyya*, *Wāqifiyya*, *Mujtahidiya*, *Mutakassiliyya*, and *Ilhāmiyya*. All of these are filled with dissension and corruption. Whoever avoids them has drawn near to Truth, strengthened themselves by escaping error and discord in their religion and belief. For those misguided factions remained in the darkness of ignorance and plunged into the sea of error.
They were graced with the honor of faith yet disobeyed their desires and belittled the firm rulings of the religion. Allah Most High afflicted them with trials due to the false imaginings they held. Each faction became known for its corrupt belief and distanced itself from the presence of Allah.
The adherents of *Evliyâiyye* said: “When a dervish reaches the degree of sainthood, all religious obligations fall away from him [he no longer has a responsibility to obey commands or avoid prohibitions]. He surpasses prophets and saints and attains the highest station.”
However, whoever believes this has no trace of religion or faith in his heart. For religious obligations do not lift from a person until the soul departs the body. No one among the saints can attain the rank of a prophet.
The adherents of the *Hubbiyye* faction said: “When a servant reaches the degree of love for Allah Most High and cuts off all connection with other loves, prayer, fasting, and other commands and prohibitions fall away from him. What is forbidden becomes permissible to him.”
However, whoever believes that what is forbidden is permissible is an unbeliever. It is impossible to reason with or silence these people; therefore, they violate prohibitions and commit sins according to their own understanding. Whoever avoids them finds safety.
The adherents of the *Shumrâhiyye* faction said: [314/b] “When a servant attains divine friendship and tranquility and reaches the degree of friendship with the Lord, the obligation of obeying His commands and avoiding His prohibitions is lifted from him. It then becomes permissible for him to perform *samā‘* accompanied by drums and flutes, and it becomes necessary for him to smell flowers like women and benefit from them.”
These are those who gathered around Abdullah Shumrâhî, who act as if they are good and honest people. Their execution is obligatory, for they deceive many with various tricks and corrupt their beliefs.
The adherents of the *Ibâhiyya* faction said: “We are not masters of our souls to prevent them from evil. The property and honor of everyone is permissible and lawful for us; we can take what we please. It is disbelief to hinder desires, so let it be.”
However, there is no more disbelieving or harmful group than these. For their evils are numerous.
The adherents of the *Hāliyya* faction said: “It is permissible to clap one's hands while rising and dancing in ecstasy. In this state, we lose ourselves, and a condition comes upon us from our master.” This is another form of deviation.
The adherents of the *Ḥulūliyya* faction said: "It is permissible to look at beautiful women and handsome young men. It has always been so." As they gaze upon beauty, they rejoice and say: “These are attributes of Allah that have come to us. Our souls and bodies belong to Him.”
Saying this, they embrace each other and kiss, form a circle, and wrestle. Thus, they fall into error.
The adherents of the *Ḥurriyya* faction said: "When we lose ourselves, houri girls descend from paradise and have relations with us. Therefore, we must perform ritual ablutions when we regain our senses." Whoever says this is a disbeliever.
The adherents of the *Wāqifiyya* faction said: “A servant is incapable of knowing or understanding Allah. The human intellect cannot comprehend Him.” They repeat this constantly. However, according to verses and traditions, it has been made possible for humans to understand the Oneness of Allah. Otherwise, the commands and prohibitions of the Lord would be meaningless. Whoever says this and believes in it is misguided.
The adherents of the *Mujtahidiya* faction said: “We are exceedingly careful to avoid ostentation and showing off. Therefore, we abandon the garments worn by righteous people and wear those worn by the wicked, and mix with the common folk.” However, what they say contradicts the very essence of religion. For it is said, "He who imitates a group belongs to that group."
1-The foundation of the abode of religion is the Sharī‘ah;
the Sharī‘ah is the guide to the path of God.
2-It is this that is the first gate to the court of God;
the Sharī‘ah is the beginning of the way.
3-And with it, this way is completed;
the Sharī‘ah is the culmination of this path.
4-It is the call of those who invite to the straight path;
the Sharī‘ah is their proclamation.
5-It is the sunnah of the prophets;
it is the guidance for all.
6-It is the gift that God bestowed upon His Beloved in the Night Journey;
the Sharī‘ah is His endowment.
7-Until twenty-three years, it was the revelation of God by Gabriel;
the Sharī‘ah is His divine communication.
8-In the world, there are many kinds of knowledge;
the Sharī‘ah is the simurgh [mythical bird] of them all.
9-To slay this disbelieving soul,
the Sharī‘ah is God’s decree and judgment.
10-It is the purity of hearts for those who wage the greater struggle;
the Sharī‘ah is their spiritual cleansing.
11-Before the caravan of the Sufi path,
the Sharī‘ah is a guide and exemplar.
12-Truth may be sovereignty, but
the Sharī‘ah is its banner.
13-A true friend of God never remembers anything other than it;
the Sharī‘ah is familiar to the friends of God.
14-The earth and heavens stand by it;
the Sharī‘ah is the foundation of this structure.
15-How can those who deny the religion know this sacred law?
the Sharī‘ah is the affliction of those enemies.
16-They immediately think, with their limited intellects,
that it has come for order and regulation.
17-Do not, my life, say like them;
"What is the matter with the Sharī‘ah?"
18-Without the Sharī‘ah, truth becomes denial (illhād);
the Sharī‘ah is the light of day for truth.
19-If there were no light, the sun would not be known;
the Sharī‘ah is a comparison to truth.
20-No saint comes into the world except that
the Sharī‘ah is his staff.
21-And upon his head is a crown, shawl and tunic;
and upon his shoulders is his cloak, the Sharī‘ah.
22-Truth is the soul of the saint;
beyond his soul is the Sharī‘ah.
23-Truth is the Exalted Throne, certainly;
the Sharī‘ah is its support.
24-The soul must exist before the body can attain eternity;
the Sharī‘ah is the eternal life of the body.
25-Do not strip it away in the presence of those who are unlawful;
the Sharī‘ah is the water and modesty of your face.
26-It is the guide for all the prophets and saints;
the Sharī‘ah is their guidance.
5-O heart, whatever you desire, ask of Him and find it within Him.
1-That form is affirmed by the pen’s script, those eyebrows. The heart that constantly faces this beloved.
Here, the seeker binds his heart to a perfect guide possessing lofty endeavor, who has attained the station of witnessing. He has reached the manifestations of the Exalted Names and Attributes of Allah and become one of the people of verification (truth). This is the blessed countenance of that noble person, more valuable than Red Sulfur; in accordance with the verse, "They are those for whom, when they are seen, Allah is remembered," it yields the benefit of remembrance. His subtle discourse, in accordance with the decree “They are joined with Allah,” produces the result of conversing with the One who is mentioned (May He be exalted).
Here, reference is made to the remembering servants praised in verse 191 of Surah Al-Imran: "They remember Allah whether standing, sitting, or lying down, and reflect upon the creation of the heavens and the earth. ‘Our Lord! You did not create this without purpose, You are free from all imperfection.’"
The word *nûn-ı kalem* here refers to the oath in verses 1 and 2 of Surah Kalem.
[Notes regarding editorial markings: The repeated notations "Matbu nüshada '…' şeklinde" indicate textual variants found in the printed edition, which are not translated.]
As the Most Noble Prophet (peace be upon him) has said, “I am also a human being like yourselves. Just as any of you becomes angry, I too sometimes become angry,” and he announced that in his childhood, his human attributes were dominant over him, but later they succumbed to him.
Animate your affection, O heart, let your eye turn towards Him.
Muslim, *Birr*, 90.
1-Let one offer abundant salutations to Him who has granted the knowledge of ultimate realities.
For example, if someone were sitting in his presence, he would not be aware of this constant remembrance. He spends all his time in remembrance and no other preoccupation distracts him from it. Even while sitting, standing, speaking, listening, eating, drinking, and sleeping, there is no interruption or slackening in this state of remembrance.
The journey of the soul to the Exalted Presence of the Lord of Sovereignty ( *seyr ü sülûk* ) passes through seven stations here; it explains the human self, the manners and protocols of being in the presence of Allah, the signs and miracles of the perfect guide who leads one onto the path of Rahman, the signs and attributes of a disciple capable of the way of gnosis, the various snares and deceptions of Satan, the miracles and anecdotes of the *qutb* of the time—all detailed in eight sections.