BEŞİNCİ BAB · ÜÇÜNCÜ FASIL · Birinci Madde
The First Article
This explains the reason for the Nefs-i Mülhimen being called by this name, its spiritual journey (seyr), its realm, its place, its state, the meanings arising within it (warid), and its attributes, and furthermore, its ascent to the station of the tranquil soul (Nefs-i Mutmainna).
O esteemed one! Know that the friends of Allah have said: Regarding the Nefs-i Nâtika [332/a] found in the third station, its sins (fujur) and piety are revealed to it by the Most High without an intermediary, neither angel nor devil; therefore, it is named Mülhimen. As it is stated in the Noble Quran: “Indeed, We inspired him with [knowledge of] the separation between good and evil” (Ash-Shams 91/8).
The journey of the Nefs-i Mülhimen is towards Allah. That is to say, at this station, the truth of faith is born in the heart of the seeker, so nothing but reality remains in its observation.
The realm of the Nefs-i Mutmainna is the realm of spirits. Its place is spirit, its state is love. The meanings arising within it (warid) are knowledge. Its attributes are: generosity, contentment, humility, patience, forbearance, accepting excuses, possessing good opinion, and enduring hardships. For the seeker in this station observes that the heads (strings) of all humans and animals are in the powerful hand of Allah, the Lord of the Worlds; therefore, no objection to any created being remains.
Some of the attributes of the Nefs-i Mülhimen include: wonderment, weeping, melancholy, and indecision (kalak); abandoning the people and preoccupation with the Real; changing colors (telvin); contraction and expansion (kabz and bast); the absence of fear and hope (hawf wa raja); excitement increasing upon hearing beautiful sounds; loving the remembrance of Allah; feeling refreshed only when Allah is mentioned; always speaking with wisdom; constantly being in observation and contemplation, and such things appearing one after another.
These are the attributes of the Nefs-i Mülhimen, and it could not receive inspiration without an intermediary between angel and devil—due to its proximity to bestial qualities—before ascending to this station; but at this station, it becomes capable of hearing. Therefore, this station is very dangerous for it. A complete guide is needed by the seeker in this station, so that he may bring him out of the darkness of doubt and uncertainty into the light of divine manifestation. For the state of the seeker is weak in this station, and he cannot reach the Real on his own. He cannot perceive the beauty of the Divine Essence with the majesty of the Divine. Because he has not completely freed himself from the darkness originating from his nature, all the weaknesses stemming from human qualities have not yet left him. Therefore, when he becomes heedless of himself, his soul immediately turns back, descends into its prison of nature, and is subjected to bodily desires—and this is feared.
For this is the first station it was previously familiar with. In that state, it returns to its old habits, preoccupying itself with excessive eating and drinking, excessive sleeping, and mixing with people. Often, its belief is corrupted; it abandons worship and obedience and begins to commit sins. Even in this state, it believes itself to be a monotheist and one of the discerning (ahl-i tahqiq).
It has discovered and found the truth of things, and all those who engage in devotion are deprived of this observation.
But [by doing so] it has plunged into the sea of darkness. If its belief is corrupted, it has not been a seeker and has become one of those who perish. The fire nourished by its nature burns away the faith in its heart and places it among the disbelievers. All of its previous efforts have become nullified, and the hardships it endured have gone to waste. It is prevented from attaining what it desires due to this state of deviation in which it finds itself. It becomes a slave to its desires. As it sees the dreams originating from Satan, it takes them for divine manifestations and remains alone with Satan. Its inner and outer being are filled with his suggestions and traps. This seeker has very weak humanity but strengthened spirituality, and he has been granted struggle with himself (mujahada) and has approached considerably to the station of perfection; this is the reason for its falling into such a calamity because it is close to the previous station.
For before struggle becomes habitual in him, some veils have been lifted from his heart, and the fear arising from the existence of those veils has also disappeared. But that fear would restrain him from disobedience and lead him towards worship and obedience. In this state, since the fear within him is gone, he loses inclination to the path. Perhaps he will not even desire to follow the main tenets (shari’a). May his determination be high and his will firm; may he remain steadfast on the path by enjoying the obligatory acts of worship and ascend from this dangerous station to the station of perfection and find happiness in both worlds with safety.
[332/b]
Verse
1-The Real says: “O My servant! Come to Me, turn your heart [to Me].
Ascend to the heavens of the soul, attack the nights [of sleep].”
2-The gate of the rose garden of the soul is open for you.
Abandon hunger and thirst, abandon sleep and weariness.
3-May you seek a cypress in the garden of love.
May humanity be opened by this world and left behind.
4-The life-giving power is your companion, O heart!
Do not look at the ten-day life; find that Power and attain nearness [to Him].
5-He is the one who gives you soul and grief.
He who gives affliction also gives its cure; do not be impatient.
6-Since the Real is with you, be with Him too.
Observe His pleasure, be modest, offer reverence to Him.
7-Always find joy in the Real; may no one prevent you from the delight of nearness.
Here's the translation of the provided text, aiming for faithfulness and preserving meaning within a classical Sufi context:
"Behold! Every moment is a presence of Truth; let your heart find joy therein. Let not the soul’s anxieties prevent you from experiencing the bliss of tranquility."
**Notes on Choices & Considerations:**
* **"Behold!"**: This translation captures the emphatic nature of "7-Hakkı!" which often serves as an invocation or a call to attention in Sufi literature.
* **"Presence of Truth"**: This is a common rendering of phrases referring to God's manifestation, avoiding overly literal translations that might lose nuance.
* **"Let your heart find joy therein"**: This attempts to convey the sense of *neşe*, which goes beyond simple happiness and implies a deep, spiritual delight.
* **"Soul’s anxieties"**: This captures the meaning of "nefsin men etmesin," referring to the ego's resistance or preventing influence.
* **"Bliss of tranquility"**: This aims for a poetic rendering of “huzur zevkinden,” emphasizing the profound peace and contentment that Sufis seek.