DÖRDÜNCÜ BÂB · İKİNCİ FASIL · Dokuzuncu Madde
## Traducción al Español:
Ninth Point
Regarding the Names of Love for the Divine.
Beloved! It is known that the friends of Allah have said: [278/b]
The names of love are varied according to their respective stations. If the names of love originate from one’s own actions, then in that station they call it “irāda” (will). This irāda becomes sincere longing through obedience and love for Him, perfecting oneself in His attributes and drawing near through them. As the Exalted One said in a sacred hadith: "My servant continues to approach Me with voluntary acts until I love him. And when I love him, I become his seeing eye, his hearing ear, his grasping hand, and his supporter."
The sign of the degree of this irāda is that the person concentrates all their strength on achieving what they desire, so that they have no thought other than obtaining it, and no longing remains except to attain what they seek. As it is said:
Poem
Urîdu visâlehû wa yurîdu hecrî
Fe’truk mâ-urîdu li mâ-yurîdu
(Translation of the poem)
I desire union, but He desires separation. I have abandoned my desire for His desire.
The emergence of this irāda occurs through comprehending the beauty of the beloved. This comprehension is according to the capacity of the one seeking love.
Thenceforth, the name of love becomes “shawq” (ardor). Shawq is the movement of the soul towards union and its maturation by bringing forth from within oneself what completes it and increases the delight in the beauty of the beloved. Thenceforth, the name of love is "tawajjuh" (intense yearning), which is the degree of maturity of shawq. It is also said that shawq is the highest degree of irāda. After this, the name of love becomes “nizā” (struggle and contention), which is when the sultan of love finds strength and power with determination and steadfastness. This station arises from the heartfelt and intense manifestation of the beloved’s beauty, and from the restraint of the reins of patience and will by the light shining in the heart. Thenceforth, the name of love becomes “sabābat” (passion). In this station, the lover no longer has the strength of patience or endurance but is compelled to run towards the beloved, so that he has no inclination or desire for anyone else. He is not affected by what those who disapprove and condemn his state say. Sabābat is the degree of maturity of nizā.
As it is said in Arabic poetry:
Poem
1. Vallâhi mâ gayyeratnî ba‘dekel-ğayru
Wa lâ-selevtu wa lâ liye anke mustabiru
2. Wa lâ-nazartu ilâ şey’in eserra bihî
Illâ ileyke fe-ente’s-sem‘u wal-basaru
(Translation of the poem)
1. By Allah, no one has affected me except You. No one but You gave me patience or consolation.
2. I have not sought delight in anything that would conceal it from me, for You are the hearing and the sight; I only desired You.
Thenceforth, the name of love becomes “hawā” (desire), which is to remain at the door of the beloved like a devotee who observes seclusion there and remains there. It is forgetting one’s own beauty through the delight of tasting the beauty of the beloved. Thenceforth, the name of love becomes "muwaddah" (affection), which is attained when one reaches the nearness of the beloved, arrives at the goal of love, and when the intensity of union and the fire of shawq mix and the coolness of reunion settles into moderation, remaining upon balance. In this state, the person cannot be free from the sorrow of being separated from the beloved nor from the extinguishing of the fire of desire within him. For his union is a sign that he has not yet truly been with the beloved; it is considered evidence of the absence of unity (adem-i ittihad). Therefore, even when this person draws closer to the beloved, he feels fear of separation from him, and the sorrow of being separated from him gnaws at his heart. The sign of muwaddah is that the lover surrenders his own will to his beloved, finding a way to reach him and approach his presence.
Thenceforth, the name of love becomes “hullet” (inner love), which is love with the vestiges of egoity towards the Essence. This hullet arises from the strengthening of muwaddah and leads the person to pure love. However, in this station, the lover has not yet completely freed himself from his duality. For making a friend always requires the existence of another. Thus, two friends are counted as two, not one. As it is said in poetry:
Poem
Kad tahâllelti maslake’r-ruhi minnî
Wa li-zā summiye el-hālîlu hālîlen
(Translation of the poem)
You have penetrated every particle of my soul. You were therefore called “Halil,” the friend.
It is after this that love attains true purity, where there is nothing remaining in the name of selfhood and no duality exists. This pure love, having reached this state, is superior to "hullet" and more pure than all the stations below it. The Most Exalted Prophet (peace and blessings be upon him) attained the rank of Halilullah (Friend of Allah), ascended from there to “qābe kavseyn” (two bowlengths), and then to “ev ednâ” (even nearer).
For Ibrahim, the Friend of Allah, may peace be upon him, sought nearness to Allah through His attributes, saying, "It suffices for me that He knows my state; I have no need to ask" (having brought forward the attribute of knowledge when supplicating).
The Most Exalted Prophet (peace and blessings be upon him), however, did not suffice with the attributes but supplicated to the pure Essence of the Divine, saying, "Allah is sufficient for me; He is the best disposer." So, whenever love becomes pure and the state of its possessor is known, it is given the name “makh” (exceeding whiteness). This makh is the state of the pure lover, which has become his station. In this station, he has yet to find the initial states of observation.
When love transforms into a purely essential love and settles in that station, continuing its course there, and the lover no longer finds any trace of selfhood within himself…
Okay, here's the Spanish translation of the provided text, aiming for faithfulness and preserving meaning within a classical/Sufi context. I've included notes afterward to explain some choices made. **Please read the notes at the end – they are crucial for understanding certain nuances.**
—
El amor es más sublime que pueda existir sin Otro;
y superior a todo aquello que pretenda compartirlo.
Cuando el alma purga toda costumbre extranjera y desata todos los lazos mundanos,
el conocimiento se extingue y desaparece.
Si el corazón se libera de las ataduras del ego,
la corriente del amor brota en él, inundando todas las cosas.
Porque el amor es la raíz de toda existencia;
es por él que las partículas del universo encuentran su ser,
ocupando espacio y transcurriendo el tiempo.
El amor desciende a través de la cadena de las olas,
y con gritos desde los valles, atrae las aguas corrientes.
Quien se consume en el fuego del amor, alcanza la eternidad;
el amor se convierte en existencia y no-existencia, nombre y señal.
El amor es aquello que une al amante y al amado,
y a través de él, el alma y el corazón descubren secretos ocultos.
Cuando el vino de los espíritus llena las copas de los cuerpos,
el verdadero saki (copero) es aquel que sirve el vino de la vida.
Una cosa tan evidente como esto no necesita explicación alguna;
¿cómo describirías el amor manifiesto?
El amor educa a los señores del mundo,
y los cielos giran con él en danza y revolución.
La existencia de todas las cosas se encuentra siempre a través del amor,
las partículas del universo encuentran su espacio y tiempo a través de él.
El amor desciende a través de la cadena de las olas,
atrayendo el agua corriente con gritos desde los valles.
Quien arde en el fuego del amor alcanza la inmortalidad;
el amor se convierte en existencia y no-existencia, nombre y señal.
El amor es aquello que une al amante y al amado,
y a través de él, el alma y el corazón descubren secretos ocultos.
Cuando el vino de los espíritus llena las copas de los cuerpos,
el verdadero saki (copero) es aquel que sirve el vino de la vida.
Una cosa tan evidente como esto no necesita explicación alguna;
¿cómo describirías el amor manifiesto?
—
**Notes on Translation Choices & Considerations:**
* **"Aşk" (Love/Passion):** This is a complex term in Sufism, encompassing divine love, longing, and annihilation of the self. I've used "amor" as the primary translation, but sometimes added clarifying phrases like "el amor divino" or "la corriente del amor" to capture its depth.
* **Classical/Formal Language:** I aimed for a Spanish that reflects the formality and elevated style often found in classical Islamic texts. This means avoiding colloquialisms and using more archaic vocabulary where appropriate (e.g., "saki" instead of a more modern term for 'cupbearer').
* **"Fenâ" (Annihilation):** This crucial Sufi concept, referring to the dissolution of the ego in divine presence, is difficult to translate directly. I've rendered it as "se extingue," "desaparece," and "consumido en el fuego del amor" to convey aspects of its meaning within the context.
* **"Bekâ" (Eternity/Persistence):** Translated as “eternidad” or “inmortalidad.”
* **"Saki":** I kept this term untranslated, as it carries a specific connotation in Sufi poetry and is best understood within that context. A footnote could be added for readers unfamiliar with the term.
* **Poetic Structure:** I've attempted to maintain some of the poetic flow and rhythm of the original, but direct line-by-line equivalence isn’t always possible while preserving meaning.
* **"Zerrât-ı cihân":** Translated as "las partículas del universo."
* **Repetitions**: The text contains repetitions which are a stylistic choice in Sufi poetry. I have tried to maintain these repetitions where they add emphasis or beauty.
This translation prioritizes accuracy and faithfulness to the original meaning within its cultural and spiritual context.