BEŞİNCİ BAB · ALTINCI FASIL · Birinci Madde
The First Article
This section explains why the soul of satisfaction (nafs-i marziyya) is given that name; its journey, realm, location, condition, the meanings descending into the heart, and its qualities, and how it ascends to the seventh station.
O esteemed one! Know that the friends of Allah have said: In the sixth station, the soul of utterance (nafs-i natika) is pleasing to the Most High, so it becomes the “soul of satisfaction” (marziyya). Indeed, the Most High addresses this soul with the words: "Return to your Lord, pleased and pleasing" (The Fig, 89/28). [344/a] The journey of the soul of satisfaction is from Allah (seyr-i anillah). Its realm is the world of witnessing (shahadat), its location is hidden (hafī), [141] and its condition is wondrous. The descending meanings into the heart are living according to the commands of religion (shari'a). Its qualities are becoming morally upright with the morality of Allah, abandoning human attributes and becoming morally upright with beautiful character. It is forgiving faults and covering shortcomings. It is possessing goodly expectation (husn-i zan) and dealing with everyone with gentleness and compassion.
It is turning towards people to draw them out of the darkness of their natures and raise them to the illuminated realm of their spirits, approaching them with love. But this inclination and affection are for Allah, and because it is for Allah, it is acceptable in the presence of the Most High. It is not like the inclination and affection that exists in the soul of desire (nafs-i emmara). This is showing mercy and compassion towards people. The affection shown by the soul of desire is censured and deemed bad because it is for the self. It is darkness and heedlessness.
Among the qualities of the soul of satisfaction is its ability to combine love for the Creator with love for the created. This is such a wondrous thing that it is not granted to anyone except those in the sixth station. Therefore, one who finds himself in this station cannot be distinguished from the common people by outward appearance. But inwardly, he is like a ruby (kibrît-i ahmer), and there is none like him. He is the most discerning of the discerning, the source of lights, the mine of secrets, the guide of the elect. Being within the sphere of Divine knowledge is his condition. When in the state of witnessing, no trace of anything other than Allah remains in his heart, and his inner being is completely purified from all else. The possessor of this station is pleasing to Allah and in the eyes of people; he is pleased with everyone, and his esteem is great. The journey of the perfect one who finds himself in this station is from Allah (seyr-i anillah). That is, he has received the sciences he needs from Allah, who is always alive and subsisting (hayy u kayyum), and has returned from the unseen realm to the world of witnessing with Allah’s permission. He benefits people with the knowledge bestowed upon him; he speaks wisdom, understanding, and according to their levels of comprehension.
The wonder of this perfect one is an acceptable trait, which is a state of tranquility. This is a wondrousness for which the Most Excellent Truth-Teller, Abu Bakr (may Allah be pleased with him), narrated the supplication: "O my Lord! Increase me in awe of You." This wonder is not like the wonder that exists at the beginning of the spiritual journey and discipline; for it is merely heedlessness.
Among the qualities of this perfect one (who is in the sixth station) is his trustworthiness in every word. He never goes back on his word, and he places everything in its proper place, never deviating from justice. At times, he gives so much charity that someone who does not know him would think him extravagant. At other times, he gives so little that those who do not know him would think him miserly. This perfect one – even if a person praises himself – will not give anything unless it is worthy of spending. And if a person reviles this perfect one, yet deserves to receive something, he will not withhold it. For he is the source of generosity. These beautiful qualities are only characteristic of those who possess hearts (gönül erbâbı). The perfect one who possesses this station finds himself in moderation in all his affairs, which is between excess and deficiency. Being in moderation is easy to say, but difficult to achieve. Everyone desires to be endowed with this beautiful trait and loves those who possess it; they speak of the beauty of their states. But because remaining constantly in a state of moderation is difficult, few are those who carry these qualities upon them. For it is a beautiful quality that Allah bestows only on the people of this station.
*Nazm (Poem)*
1-If you are able to see with your eye, O eye!
Where are you going, where are you going, where are you?
2-“We are closer” than the vein of the gazelle. [142]
You are the intended purpose in both realms.
3-Your soul is beauty; do not remain with the evil of the self.
Goodness and evil cannot be gathered together.
4-The soul and heart are drinking God’s wine.
The instructor thinks the drinkers are worthless.
5-For one who enters the garden of gnosis,
The world appears beautiful in his eye.
6-The knower observes things as they truly are.
The “not” does not prevail over his eye.
7-Do not go to extremes with God! And abandon deficiency!
Let all your affairs be between two.
*Simplified Translation of Nazm*
1-If you are able to see with your eye, O eye! Where are you going, where are you going, where are you?
2-He is closer to us than the vein of the gazelle. In both worlds, you are the purpose of the universe!
3-Your soul is beauty; do not remain with the evil of the self! Goodness and evil cannot be together.
4-The soul and heart are drinking God’s wine. The instructor thinks the drinkers are worthless.
5-For one who enters the garden of gnosis, the world appears beautiful in his eye.
6-The knower observes things as they truly are. His eye is not overcome by “not.”
7-Do not go to extremes with God! And abandon deficiency! Let all your affairs be between two.