BEŞİNCİ BAB · ÜÇÜNCÜ FASIL · Beşinci Madde
Fifth Article
Regarding the seeker's preoccupation with the name belonging to the third station and not paying attention to the ego that desires to return.
O beloved! Know that the friends of Allah have said: The seeker in the third station should continue reciting the third name. That is, he should strive to say “hu, hu, hu.” Until the "luminous essence" ( *ḥuvviyyat nūr* ) which pervades everything and is free from everything enters into him. Initially, he should begin by invoking it with the "ya" sound, saying "yā hū," then later continue the remembrance of “hū” without the "ya."
While standing, sitting, lying on one's side, he should continuously recite this remembrance secretly at all times, night and day, so that he may find its effect in his heart. For as long as the seeker remains preoccupied with this name, he will be freed from the dangers of the third station through its blessing, and thereby the desire and attention of the ego-inspiring self (*nafs-i mülhime*) to descend to the second and first stations below this station will cease.
The ego-inspiring self, striving to harmonize with the third station, will not refrain from paying attention to the lower stations more suited to its nature and attempting to return. Therefore, it always watches for the seeker’s heedlessness; when he is found unguarded in governing and compelling himself, it returns to its old habit. For its former nature prevails over him, and the new nature he is acquiring does not become established with certainty.
To direct the ego from the third station to the fourth station can only be achieved through thinking of the beloved's beauty and longing for union with the desired one, sincerely desiring it. It attains the station of perfection through love and passion (*heyamān*), spiritual ecstasy (*vecd*) and attainment of states (*ḥāl*). Only then can one be certain that the ego will not incline downwards and return. Therefore, when the seeker in the third station sees his ego desiring to return, his heart breaks, he is frightened, and he trembles in place. As an example, there is a story told about Majnun and Layla regarding this meaning:
Majnun says: "I mounted my camel and drove it towards Layla’s region. I carefully guided the animal and traveled quite a distance. When fatigue overcame me and sleepiness came upon me, I was unaware of what the camel was doing. [While I slept, the camel went as it pleased.] Upon waking up, I saw that it had returned to the place where its offspring was. Then I mounted it again and drove it forward, directing it with a stronger desire than before to go in the direction I wanted. After traveling a greater distance than previously, fatigue overcame me again and sleepiness came upon me. When I awoke, I found myself in the same place as before."
In this manner, many times I mounted my camel and drove it with great eagerness towards Layla’s region. Whenever it understood that I was negligent of guiding it, it would return to the place where its offspring was and bring me back to the place where I first set out. Thus, I became helpless and exhausted, bewildered and not knowing what to do. [When I thought all means of attaining her had been exhausted,] while in a state of exhaustion, I dismounted from the camel. At that moment, my foot broke. I crawled and dragged myself and reached Layla’s region."
Here, Majnun's dismounting himself from the camel's back signifies helplessness, weariness, heartbreak, and servitude. For these four qualities—which are listed above—are the most effective means of helping all desires to be fulfilled and lead to a result. Especially admitting one’s broken heart (*züll*), poverty (*iftiqār*) and helplessness (*meskenet*) is the key to felicity. The seeker who is faithful to his path finds pleasure in having a broken heart, benefits from poverty, and willingly embraces being poor and helpless. It is as if these are his habits.
Poem:
"I humbled myself to her until I found myself;
And the least of my desires is beyond their reach.
From the ladders of honor, I descended;
To the ladders of humiliation, I fell from my pride."
After these explanations, look with the eye of insight and see what a blessed path it is that the close ones (*muqarrabūn*) tread. What delicious states they have, and how exalted are the stations of those who enter this path. Their hearts are content to be with Allah and indifferent to the outer world. For their hearts have been freed from fear and sorrow. Therefore, if they are considered humiliated, in reality they are esteemed. Though materially poor, they are truly rich in spirit. For their capital is a broken heart, knowing that one is truly poor and helpless. Thus, their poverty is manifest.
Verses:
1- Majnun’s inclination towards her flowed like a river;
The camel's inclination then followed the path of its young.
2- Suddenly, Majnun was negligent of himself;
The camel turned back and came as it pleased.
3- For love and passion were completely filling him;
What remedy is there for heedlessness?
4- When he became a guardian of his mind,
Love of Layla would consume his mind.
5- But the camel was watching and obstinate;
When it saw him looking at its beauty.
6- He realized that he had become negligent and unsteady,
And turned back towards its young.
7- Day after day, he drove it in these conditions;
Majnun remained bewildered throughout the years.
8- He said, "O camel, we are two lovers;
We are two opposites on a path of unworthiness."
9- It could not bear my honor and beauty;
It should have chosen companionship instead.
10- These two are on each other’s paths;
The path of that soul does not come from anywhere.
11- The soul yearns for the heights of the throne in emptiness;
The body, through love of thorns, is like a camel.
12- The soul flies to the upper reaches with wings;
The body suffers on earth with pangs.
13- Until you are with me, O dead one of your homeland,
May my soul not be separated from Layla.
Mecnûn'un arzusu, Leylâ'ya doğru yürürken, arkasındaki yavrusa koşma arzusudur.
Mecnûn bir an için kendinden geçip dalarsa, deve geri dönüp gelir.
Varlığı aşk ve sevdayla dolu olduğu için, kendinden geçip dalmamasına imkân yoktu.
Onu gözeten akıldı. Ne var ki Leylâ'nın sevdası aklı alıp götürdü.
Fakat deve tetikteydi, çevikti. Dizgininin gevşediğini görünce,
anlardı, Mecnûn'un kendisinden gâfil olduğunu ve hemen yavrusuna doğru dönerdi.
Mecnûn, üç günlük yolda bu durumları yaşayıp yıllarca gelgit içinde kaldı, ilerleyemedi.
Deveye seslendi: İkimiz de âşık olup birbirimize zıt olduğumuza göre, biz uyumsuz yoldaşlarız.
Sevgin ve dizginin uymaz bana. Tercihim senden ayrılmak olmalı.
Bu iki yoldaş, yolunu keser birbirinin. Bedenden sıyrılmayan can şaşırır yolunu.
Can, arştan ayrı düştüğü için yoksulluk içindedir. Beden ise bir dikene aşk besleyen deveyi andırır.
Can yükseklere kanat açarken, beden toprağa dört elle sarılmıştır.
Vatan için ölen sen benimle oldukça, benim canım Leylâ’dan uzak kalacak demektir.
Kavuşmaya sadece iki adım varken senin hîlen yüzünden altmış yıl yolda kaldım.
Yol yakın ve ben oldukça geç kaldım. Bu binicilikten bıkıp usandım.
Üzüntüden yandım, artık yeter, diyerek kendini devenin üstünden aşağı attı.
O yiğit, kendini aşağı öyle bir attı ki, vücudu yara bere içinde kaldı.
Ayağını sardı ve dedi: Onun çevgeninin ucunda top olur yuvarlanarak giderim.
Bundan dolayı güzel sözlü bilge Senâî, beden atından inmeyen biniciye lânet eder.
Mevlâ aşkı Leylâ aşkından nasıl geri kalır? O’nun için top olup yuvarlanmak daha güzeldir.
Önceki yolculuğumuz deve üzerindeyken, bundan sonraki yolculuğumuz Allah’ın çekimiyle gerçekleşir.
Böyle yolculuk, cinlerin ve insanların çabalarıyla gerçekleşen yolculuktan ayrıdır.