Haft Vadi (The Seven Valleys)
Prologue and Purpose
Mention of the secrets in the ascents of journeys for those who want to travel to Allah, the Almighty, the All-Forgiving.
In the name of Allah, the Most Gracious, the Most Merciful.
1 Praise be to Allah, who brought existence out of nothingness and inscribed the secrets of eternity on the tablet of man, and taught him the language of that which he knew not, and made it a clear book for those who believe and submit. He made him bear witness to the creation of everything in this dark, murky time, and made him speak on the pole of permanence in the unique melody in the honored temple, so that everyone may bear witness in himself, by himself, in the presence of the manifestation of his Lord that there is no god but Him. And thus, everyone may reach the pinnacle of truths, so that no one sees anything but that they see Allah in it - the vision of His manifestation deposited in the realities of things. Yet, exalted is He, far above being seen or perceived; no vision can grasp Him, but He grasps all vision, and He is the Most Subtle, the Most Acquainted.
2 And I send prayers and blessings upon the first sea branching from the sea of identity, and the first dawn that shone over the horizon of oneness, and the first sun that rose in the sky of eternity, and the first flame ignited from the lamp of primordial existence in the niche of unity. He who was Ahmad in the celestial realm of the highest, and Muhammad among the foremost in proximity, and Mahmoud in the realm of the devoted, and whatever names he is called by in the hearts of the knowledgeable. And upon his family and companions, may there be abundant and perpetual blessings forever.
3 And after that, I have heard what the leaves of gnosis sang on the branches of the Lote-tree of your heart, and I recognized what the dove of certainty cooed upon the boughs of the tree of your heart. It is as if I found the fragrance of perfume from the garment of your love and grasped the fullness of your meeting in observing your book. When I reached your signs in your annihilation in Allah and your subsistence in Him, and your love for Allah’s beloved and the manifestations of His names and the rising of His attributes, I thus mention to you sacred, radiant pointers from the ranks of majesty to draw you to the arena of sanctity, nearness, and beauty, and to connect you to a station where you see in existence nothing but the glimpse of the presence of your beloved. And you will not see creation but as a day when none were mentioned.
4 And it is what the nightingale of oneness sang in the gardens of divine aid, saying: “And it appears on the tablet of your heart, the subtle inscriptions of the secrets of ‘Fear Allah, and Allah will teach you’ (Quran 2:282). And the bird of your spirit remembers the ancient sanctuaries and soars in the vast space. So walk the paths of your Lord humbly with the wing of longing, and harvest from the fruits of intimacy in the orchards of ‘Eat of every kind of fruit’ (Quran 6:141).”
5 And my life, O beloved, if you were to taste these fruits from the greenery of these ears of grain that grew in the lands of knowledge when the lights of the essence manifested in the mirrors of the names and attributes, the longing would take the reins of patience and perseverance from your hand, and your soul would tremble from the flashes of lights. It would attract you from the earthly homeland to the original divine homeland in the axis of meanings and elevate you to a station where you fly in the air as you walk on the ground, and you run on the water as you run on the earth. Congratulations to me, to you, and to those who ascended to the sky of gnosis and poured into their hearts what blew upon the gardens of their secrets, the breeze of certainty from the bounty of the Most Merciful. And peace be upon those who followed the guidance.
6 And after that, the stages of the seeker’s journey from the earthly abode to the divine homeland have been determined as seven ranks. As some have mentioned seven valleys and some have mentioned seven cities. They have said that the seeker will not enter the ocean of nearness and union until they migrate from the self and complete these journeys, and they will not taste the incomparable wine.
Valley of Seeking
7 The first valley is the valley of seeking. The vehicle of this valley is patience, as the traveler will not reach anywhere in this journey without patience and will not attain their goal. They must never become disheartened, even if they strive for a hundred thousand years and do not see the beauty of their beloved. They should not wither, for the seekers of the Kaaba of annihilation rejoice in the glad tidings of “We will surely guide them to Our ways” (Quran 29:69). They have firmly fastened the belt of service in seeking and will travel the path of seeking in every possible place, without any obstacles hindering them or any advice deterring them.
8 The condition for these worshipers is that they must purify their hearts, which are the source of the divine treasury, from all imprints. They should turn away from imitation, which is a result of the influence of their parents and ancestors. They must also close the doors of friendship and enmity with all the people of the earth.
9 In this journey, the seeker reaches a station where they see all beings bewildered in the pursuit of their beloved. They see the Jacobs who have been left wandering in the quest for Joseph. They observe a world of lovers running after their beloved and a universe of enamored ones rushing towards their desired ones. In every moment, they witness a command, and in every hour, they become informed of a secret. This is because their heart has been detached from both worlds and has resolved to seek the Kaaba of the Beloved. At every step, they receive unseen assistance and their eagerness to seek increases.
10 The measure of seeking should be taken from the passionate Majnun. It is said that one day Majnun was seen sifting through the dirt and shedding tears. People asked him, “What are you doing?” He replied, “I am searching for Layla.” They said, “Woe to you! Layla is of a pure spirit, and you are searching for her in the dirt?” He answered, “I am striving everywhere in search of her; perhaps I will find her somewhere.”
11 Indeed, searching for the Lord of Lords in the dirt may seem repugnant to the wise, but it is a testament to the utmost seriousness and seeking. As the saying goes, “Whoever seeks something earnestly, finds it.”
12 A sincere seeker seeks nothing but union with the sought-after, and for the lover, nothing but union with the beloved should be the goal. This seeking of the seeker will not be achieved unless they sacrifice all that they have, meaning all that they have seen, heard, and understood. They must negate everything with the negative ‘la’ (no) so as to reach the city of the soul, which is the city of ‘illa’ (only).
It requires a strong determination to strive for Him, and a great effort to drink from the nectar of His union. If we drink from this cup, we forget the entire world.
13 In this journey, the seeker will sit on any soil, live in any land, seek the beauty of the beloved from every angle, and look for companionship in every region. They will join any gathering and accompany any secret, hoping that they might see the secret of the beloved in one of them, or observe the beauty of the beloved in one of their forms.
Valley of Love
14 And if in this journey, with the help of the Creator, they find a sign from the unmarked friend, and they hear the scent of the lost Joseph from the good news of the Unique One, they would immediately step into the Valley of Love and melt in the fire of love. In this city, they would be drawn towards the sky, and the sun of longing would rise, igniting the fire of love. And when the fire of love blazes, it completely burns the harvest of reason.
15 At this time, the seeker is unaware of themselves and others. They know neither ignorance nor knowledge, neither doubt nor certainty. They recognize neither the dawn of guidance nor the evening of misguidance. They flee from both disbelief and faith, and the lethal poison is pleasing to them. This is what Attar said:
“Disbelief is for the disbeliever, and faith is for the faithful,
A grain of your pain is for Attar’s heart.”
16 The vehicle of this valley is pain, and without pain, this journey will never end. In this stage, the lover has no thought other than the beloved, and seeks refuge in nothing other than the loved one. In every moment, they would willingly sacrifice a hundred lives for the sake of their beloved, and at every step, they would lay a thousand heads at the feet of their friend.
17 Oh my brother, until you journey to the Egypt of love, you will not attain the beauty of the beloved Joseph. Until you, like Jacob, move beyond the physical eye, you will not open the inner eye. And until you burn in the fire of love, you will not mix with the waters of longing.
18 The lover is not concerned with anything and sees no harm from any adversity; you would see them feeling cold in the fire and finding dryness in the sea.
The sign of a lover is that you see them feeling cold in hellfire,
and the sign of a knower (a gnostic, or ’arif) is that you see them feeling dry in the sea.
19 Love does not accept existence and does not desire life; it sees life in death and seeks honor from humiliation. It takes great intelligence to be worthy of the fervor of love, and many a head must be ready to fall into the snare of the Beloved. Blessed is the neck that falls into His noose and fortunate is the head that is laid down in His path of love.
Therefore, become alienated from the alien self, so you may find the Stranger, and pass beyond the mortal clay, so you may inhabit the divine nest. It takes nothingness to kindle the fire of existence and become acceptable in the path of love.
Love doesn’t accept a living breath, Nor does the hawk hunt a dead mouse.
20 Love, in every moment, burns a world and in every land where knowledge is exalted, it lays waste. In its kingdom, existence has no place, and in its realm, the wise have no authority. The leviathan of love swallows the literate of reason, and the clever ones of knowledge get scattered. It can drink the seven seas but its heart’s thirst remains unquenched, ever crying out “Is there more?” It becomes estranged from itself and turns aside from all that is in the world.
With both worlds, love has estrangement,
Within it are seventy-two madnesses.
21 It has ensnared a hundred thousand innocents in its trap, and wounded a hundred thousand sages with its arrow. Every flush you see in the world, know it to be the mark of its wrath, and every pallor you see on the cheek, count it from its poison. It gives no remedy but annihilation and treads no path but the valley of non-existence. Yet its poison is sweeter than honey in the mouth of the lover, and its annihilation is more beloved to the seeker than a hundred thousand eternities.
22 Indeed, one must ignite the flame of love and burn away all egotistical and satanic veils so that the soul can become subtle and pure, capable of perceiving the ranks of the “Master of all worlds”.
Fan the flames of passionate love and burn away all existence,
then stride forth on the path of the lovers.
Valley of Gnosis
23 Indeed, if the lover safely passes the beak of the falcon of love, with the divine support, he enters the realm of gnosis. He moves from doubt to certainty, from the darkness of delusion to the light of guidance. His spiritual eye opens, and he becomes engaged with his Beloved in earnest and sincere longing. He opens the door to truth and closes the doors to symbolism. In this state, he accepts divine decree with contentment, sees peace in conflict, and perceives the meanings of eternity within the annihilation.
He looks into the creation’s horizons and human souls with the eye of secrets and mysteries and observes the secrets of life and afterlife. He understands divine wisdom with a spiritual heart in the infinite manifestations of divinity. He sees the ocean in a drop and observes the secrets of the ocean in a droplet.
“If you could split open the heart of a single atom, You would find a sun shining bright within it.”
24 “And the traveler in this valley, in the creation of Truth, sees absolutely no opposition or contradiction. In everything, he recites: ‘Then return [your] vision [to the sky], do you see any breaks?’. He sees justice in oppression, and observes grace in justice. He sees concealed knowledge in ignorance, and in knowledge, he apprehends a hundred thousand clear and manifest wisdoms.
He breaks the cage of the body and desires, and finds companionship in the breath of the dwellers of eternity. He ascends spiritual ladders and rushes to the sky of meanings. He resides in the sphere of ‘We will show them Our signs in the horizons and within themselves,’ and wanders on the sea of ‘until it becomes clear to them that it is the truth.’
If he sees oppression, he shows patience; if he encounters wrath, he responds with love.”
25 They tell a story of a lover who for years languished in the absence of his beloved, burning in the fire of their separation. Overwhelmed by love, his heart emptied of patience, and his body grew weary of the soul. He regarded life in separation as hypocrisy, and he was in extreme agony from horizon to horizon. How many days he found no comfort in his beloved’s absence, and how many nights he did not sleep from the pain. His body became as thin as a sigh due to weakness, and from heartache, he became like a lament. He would freely give a thousand lives for a single sip of union with his beloved, but it was not facilitated.
Doctors were unable to cure him, and companions sought distance from his company. Indeed, no physician can find a remedy for the ill lover unless the beloved’s grace takes his hand.
26 At last, the tree of his hope bore the fruit of despair, and the fire of his anticipation cooled down. Until one night, weary of life, he left his home and went to the market. Suddenly, a watchman started following him. He began to run, and the watchman gave chase until more watchmen gathered, and from every side, they blocked the path of the restless lover.
The poor man was weeping from his heart and running in fear, thinking to himself, “This watchman is my Azrael (angel of death), so hastily pursuing me, or perhaps an avenger, harboring enmity against the devotees.” That man, weary from the arrow of love, kept running and wailing until he reached a garden wall. With great effort and hardship, he managed to climb over the extremely tall wall, sacrificing his very life, and threw himself into the garden.
27 He saw his beloved holding a lantern, looking for a lost ring. When the heartbroken lover saw his heart-stealing beloved, he sighed and raised his hands in prayer, saying, “O God, grant dignity and wealth to these watchmen and preserve them, for they were like Gabriel, guiding this weak soul, or like Israfil, giving life to this lowly one.”
28 What he said was indeed true because it was observed how this cruelty of the harsh watchmen hid so much justice and mercy behind the curtain. Their wrath led the thirsty lover through the desert of love to the sea of his beloved. They turned the darkness of separation into the light of union, and they transformed distance into the proximity of a garden. They guided the ailing to the healer of hearts.
29 If that lover was far-sighted, he would have seen mercy in the watchmen from the beginning and would have prayed for them. Seeing their cruelty as justice, he would not have complained at the outset. However, being veiled from the end, he started with lamentation and opened his tongue in complaint. But travelers in the garden of gnosis, since they see the end at the beginning, they observe peace in war and reconciliation in wrath.
30 This stage belongs to the people of this valley, and the inhabitants of the valleys above this valley see the beginning and the end as one; in fact, they neither see the beginning nor the end. They do not see ‘neither the beginning nor the end’. Rather, the inhabitants of the eternal city, who dwell in the green meadow, do not even see ‘neither the beginning nor the end’. They flee from the beginnings and contend with the ends. For they have traversed the realms of names and like lightning, have passed through the realms of attributes. As it is said, “The perfection of monotheism is denying attributes from Him”, and they have taken residence in the shadow of the Essence.
31 This is where the esteemed Master Abdullah, may his secret be sanctified, has made a subtle point and a powerful statement in the meaning of “Guide us on the Straight Path”. This is to say, show us the right way, meaning, honor us with the love of Your Essence so that we may be freed from attention to ourselves and to others, becoming entirely engaged with You. May we know nothing but You, see nothing but You, and think of nothing but You.
32 Indeed, they ascend even from this station, as it is said, “Love is a veil between the lover and the beloved.” I am not permitted to say more than this.
33 At this time, the dawn of knowledge arose, and the lights of journey and ascension were extinguished.
Even Moses, with all his light and skill,
became veiled from you without feather and wing.
34 If you are a person of mystery and longing, take flight with the wings of the saints’ aspiration so that you may see the secrets of the beloved and reach the light of the loved one. “Indeed we belong to Allah, and indeed to Him we will return.”
Valley of Monotheism
35 And the spiritual seeker, after journeying through the valley of knowledge, which is the ultimate stage of determination, arrives at the first station of monotheism, drinks from the cup of abstraction, and travels through manifestations of singularity. In this station, the veil of plurality is removed, he ascends from the realms of desire and ascends into the heavens of unity. With divine ears, he hears, and with a divine eye, he sees the mysteries of God’s acts. He steps into the friend’s private chambers, becomes privy to the beloved’s tent, raises his hand from God’s boundless pocket, and reveals the secrets of divine power. He does not see his own attributes, names, and customs; he observes his attributes in God’s attributes and God’s names in his own names. He knows all sounds are from the king and hears all melodies from him. He sits on the throne of “Everything is from Allah,” rests on the mat of “There is no power and no strength except in Allah,” observes monotheism in all things, and sees the illumination of the divine sun shining uniformly from the east of selfhood on all possibilities. He witnesses the lights of unity present and manifest on all existent beings.
36 Indeed, it is known that all the differences in the realms of existence that the spiritual seeker observes at different stages of the journey are from the seeker’s perspective. An example is given in this station to fully clarify this meaning. Consider the physical sun that manifests its illumination uniformly on all existent and possible things. It spreads its light by the command of the sovereign of appearance on all things. However, it appears in each place according to the capacity of that place and bestows its grace. For instance, it reflects its disk and form in a mirror, and this is due to the subtlety of the mirror itself. In a crystal, it generates fire, and in other things, the same effect of the manifestation is apparent, not the disk. And with that effect, it nurtures each thing according to its capacity, as you observe.
37 Indeed, colors also appear according to the nature of the place. For example, yellow light is reflected in yellow glass, white light is reflected in white, and red light is reflected in red. Thus, these differences are due to the place, not the illumination of the light. If there is an obstacle at the place, such as a wall or a ceiling, that place remains completely deprived of the sun’s illumination, and the sun does not shine upon it.
38 This is to say that some of the weak souls, who have put up walls of ego and desire, veils of neglect and blindness, have remained hidden from the illumination of the sun of meanings and secrets of the ever-present Beloved. They have become distant from the gems of wisdom of the revealed religion of the master of the messengers. They have been deprived of the sanctuary of beauty and have been abandoned from the Kaaba of majesty. This is the status of the people of the temporal world.
39 And if a nightingale rises from the mud of ego and settles on the rosy cheeks of the heart, singing divine mysteries in the melodies of Hijazi and beautiful Iraqi songs, it can revive all dead bodies with fresh new life and spread the holy spirit on the bones of possible existences. But then you would see a thousand talons of envy and beaks of resentment intending to harm and wholeheartedly striving to destroy it.
40 Indeed, the unpleasant person finds even a sweet scent distasteful, and the accursed does not appreciate the fragrance of good fruit. This is why it is said for the guidance of the common people:
Remove the cold from your brain and nose,
So that the scent of God may enter your senses.
41 Indeed, the difference in place has been made clear and proven. However, when a spiritual traveler’s perspective is confined to a particular place - that is, when they are observing the world through the lens of colored glass - they see colors like yellow, red, and white. This is why disputes arise among the worshippers and why the world is enveloped in the dark dust of limited selves.
Some have their sight filled with the brilliance of light, while others who have tasted the wine of unity see nothing but the sun.
42 Therefore, due to the different stages of spiritual progress, the understanding and expressions of spiritual seekers vary. This is why the effects of differences become apparent in the visible world. Some individuals remain at the level of unity (tawhid) and speak from that perspective; some are established in the realms of particularization (tahdid); others are engaged with the stages of the self (nafs); and some are completely veiled.
The ignorant of each age, who have not partaken of the radiance of beauty, engage in certain discourses and attack those of pure unity in every age and time, casting upon them that which they themselves deserve. But if God were to take people to task for what they have earned, He would not leave a creature on the back of the earth. However, He defers them to a specified term.
43 O my brother, the subtle heart is like a mirror. Cleanse it with the polish of love and detachment from everything except Allah, so that the sun of reality may manifest in it, and the dawn of eternity may rise. You will then clearly perceive the meaning of “Neither My Earth nor My Heaven can contain Me, but the heart of My believing servant contains Me”. You will seize life and offer a thousand regrets to your Beloved anew.
44 When the lights of the manifestation of the Sultan of Uniqueness take seat on the throne of the heart and soul, His light becomes apparent in all limbs and members. At that time, the secret of the famous narration emerges from the curtain of obscurity: “My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I become the hearing with which he hears, etc.” This is because the owner of the house has manifested Himself in His house, and all the parts of the house have been illuminated and enlightened by His light. The actions and effects are from the illuminator. Thus, all move with Him, and stand by His will. This is that fountain from which the near ones drink, as it is said, “A fountain where the near ones drink”.
45 Moreover, it should not happen that the fragrance of annihilation or the descents of the realms of Truth should enter these statements and cast doubt upon His Holiness. For Truth, in His essence, is sanctified from ascent and descent, from entrance and exit. He has always been, and will always be, independent of the attributes of creation. No one has recognized Him, and no one has found a way to Him. All the knowers are bewildered in the valley of His knowledge, and all the saints are perplexed in the recognition of His essence. He is exalted beyond the recognition of every recognizer and transcendent beyond the knowledge of every knower. The way is blocked, and the quest is turned back. His signs are His proofs, and His existence is His confirmation.
46 This is what the lovers of the Beloved have said: “O He who is focused on His essence by His essence, and who is far removed from any similarity with His creatures, how can pure nonexistence gallop in the field of existence? How can a transient shadow reach the everlasting sun?” The Beloved has said, “If it were not for You, we would not have known You,” and the object of His love has declared, “The closest we have come to You is ‘You’.”
47 Yes, these mentions which are made in the realms of spiritual knowledge are the understandings of the manifestations of that true Sun which reflects in the mirrors. The manifestation of that light is in the hearts, but it is concealed by the veils of egoistic matters and incidental affairs, like a candle under an iron lampshade. When the lampshade is removed, the light of the candle becomes apparent.
48 Similarly, when you remove the celestial veils from the face of the heart, the divine lights of absolute unity will arise.
49 So it is understood that there is neither entrance nor exit for divine manifestations, let alone for the essence of existence and the secret purpose. My brother, in these stages, tread the path of realization, not imitation, and may the falcon of hints not scare away the traveler, nor the words of prohibition hinder them.
What is a veil between the lover and the beloved?
Not even Alexander’s Wall can obstruct or stand in the way.
50 There are countless secrets and innumerable mysteries about the essence of the Beloved that books can’t fully cover, and that cannot be fully expressed on tablets, despite the fact that there is no more than one word and one symbol. Indeed, knowledge is a single point which the ignorant have expanded.
51 Reflect on the diversity of the divine realms from this standpoint. Although the divine realms are infinite, some have mentioned four categories. There’s the realm of time, which has a beginning and an end. There’s the realm of eternity, which has a beginning but no discernible end. There’s the realm of perpetuity, which has no observable beginning but a conceivable end. And there’s the realm of pre-eternity, which neither has an observable beginning nor an end.
Even though there is a lot of discrepancy in these descriptions. If these differences were to be detailed, it would lead to fatigue. Some have described the realm of perpetuity as being without beginning and end, and the realm of pre-eternity as the impenetrable unknown that cannot be grasped. Some others have divided the realms into the divine, angelic, celestial, and terrestrial realms.
52 The journey paths in the way of love have also been described as fourfold:
From creation to the Truth (God)
From the Truth to creation
From creation to creation
From the Truth to the Truth
53 And similarly, there are many sayings from the scholars and wise men of the past which I have not addressed. I do not wish to make too many references to the words of others, because quoting others is indicative of acquired knowledge, not of divine gift. But the amount that has been mentioned is due to the common habit of people and following the footsteps of the wise. Moreover, these sayings do not fit within this treatise, and the lack of inclination to quote them is not out of arrogance, but due to the manifestation of wisdom and the appearance of divine gift.
If Khidr broke the ship in the sea,
There are a hundred correctness in Khidr’s breaking.
54 Indeed, I consider myself as non-existent in the presence of one of the beloved of God, and I regard myself as lost. How much more so in the assembly of the saints? Glory be to my Lord, the Highest. Beyond these, the aim is to explain the stages of the journey of the seekers, not to discuss the differing views of the mystics.
55 Although a brief example was given at the beginning and end of the relative and adjectival world, another example will be given to manifest all the meanings in the garment of an example. For instance, you, in relation to your son, are considered first (prior), and in relation to your father, you are last (subsequent). On the surface, you rule from the outward power in the worlds of divine creation, and in the hidden aspect, you possess divine secrets within you. Therefore, primacy, posteriority, exteriority, and interiority, in the sense mentioned, apply to you. In these four statuses bestowed upon you, you perceive the four divine statuses. The nightingale of the heart can sing on all branches of the flower of existence, of the unseen and the witness, proclaiming that ‘He is the First and the Last, the Manifest and the Hidden’.
56 These mentions are made in relation to the world’s stages, but there are men who have transcended the world of relation and limitation with a single step. They have settled on the exquisite mat of abstraction, pitched their tents in the worlds of universality and command, burnt all these relations in a fire, erased all these words in oblivion, float in the ocean of spirit, and journey in the air of sanctity. What words exist at this level for ‘first’, ‘last’, or anything else to be understood and mentioned? At this station, the first breath is the last, and the last breath is the first.
Ignite a fire of love in the soul,
Burn thoughts and expressions from beginning to end.
57 My friend, observe within yourself. If you had not become a father and had not seen a son, you would not have heard these words. So now forget everything, so that in the courtyard of Unity, you may learn from the eloquent teacher of Love. Return from the phrase ‘Indeed, we belong to Him’ and from the imaginary homeland, arrive at your true station, and settle under the tree of knowledge.
58 O dear one, make yourself poor in spirit so you may enter the exalted field of abundance. Humble your physical self to drink from the fountain of dignity. By doing this, you will reach the complete understanding of the verses that you’ve asked about.
59 So it is understood that these stages are tied to the journey of the spiritual seeker. In every city, they see a universe; in every valley, they reach a spring; in every desert, they hear a melody. But for the royal falcon, the captivating spiritual airs are in the sky, and for the nightingale of Iraq, the beautiful Hijazi melodies are in its head. However, it is veiled and shall remain veiled.
If I were to speak, intellects would be confounded,
And if I were to write, many pens would break.
60 And peace be upon the one who has completed this sublime journey and followed the truth with the lights of guidance.
Valley of Self-Sufficiency
61 And after traversing the lofty stages of this journey, the traveler enters the valley of self-sufficiency, finding in this valley the breeze of Divine sufficiency, which is born from the eternal spirit, burning away the veils of neediness. He sees “On the day when God will suffice everyone out of His bounty” (Quran 4:130) with both his outward and inward eyes, in the unseen and witnessed realities. He moves from sorrow to joy, from sadness to happiness, transforming contraction and restriction into expansion and abundance.
62 Travelers in this valley, even if they dwell physically on the earth, sit in their inner selves upon the fluttering wings of spiritual meanings. They are endowed with inexhaustible spiritual blessings and partake of delicate spiritual wines.
63 The language is incapable of detailing these three valleys, and the pen is exceedingly inept to step in this field. The pencil will not bear any fruit except blackness. The nightingale of the heart has different melodies in these stations, and other secrets that make the heart boil and the spirit scream. However, these mysteries of meanings must be told heart to heart, and entrusted chest to chest.
The affairs of the mystics can only be told heart to heart,
This is not the manner of messengers, nor the limit of the written.
And I fall silent, incapable of many matters,
By my speech, you will not enumerate, even if I spoke, I spoke little.
64 O companion, unless you reach the brink of these meanings, you will not taste the everlasting wine of this valley, and if you do taste, you will be blinded from others. You will drink from the wine of self-sufficiency, disconnect from everything else, and connect only with It. You will gamble your life for Its sake, and scatter your soul freely. Although, in this station, there is nothing else to be blinded from, as “He is Allah, and there was nothing with Him,” because the traveler in this stage sees the beauty of the Beloved in everything. They see the face of the Friend in fire, observe the secret of reality in metaphor, and witness the essence of attributes. As all veils are burned with a sigh, and all coverings are lifted with a glance, they wander in the new creation with a steel-like vision, and perceive subtle traces with a delicate heart. “And We have made your vision sharp today” is sufficient as a witness to these states.
Valley of Bewilderment
65 And after traversing the stages of absolute self-sufficiency, the traveler enters the valley of bewilderment, plunges into the seas of magnificence, and with each moment, their bewilderment grows. Sometimes they see the structure of abundance in the breath of poverty, and the essence of self-sufficiency in absolute helplessness. Sometimes they dissolve in the beauty of the Majestic One, and sometimes they grow weary of their own existence. This whirlwind of bewilderment uproots the trees of meanings and blows away souls from their selves. Indeed, this valley throws the traveler into upheaval. However, these manifestations are very beloved and desired in the eyes of the one who has reached. In every moment, they see a unique world, witness a new creation, their bewilderment multiplies, and they dissolve in the new creation, becoming the sovereign of unique oneness.
66 Observe the new creatures, how many secrets have been entrusted to it, how many wisdoms have been stored in it, and how many worlds remain concealed in it. Consider that you sleep in a room with closed doors, then suddenly find yourself in a distant city. Without physical movement or bodily fatigue, you enter that city, seeing without exertion, hearing without struggle, and speaking without a tongue. Perhaps what you saw tonight, you will see exactly in the physical world ten years later, according to the apparent dimension of time.
67 Consider the wisdom reflected in this dream state that those who are not familiar with this valley cannot perceive. Firstly, it demonstrates how a world can function without physical sight, hearing, touch, and speech, yet all the commands of these senses can still be executed. Secondly, it illustrates that the effects of a dream seen today can be witnessed in the physical world, even though the journey of this dream was experienced in the dream world ten years earlier. Pay attention to the differences between these two worlds and the mysteries stored within them so that you may be blessed with divine affirmations and sublime revelations, and thereby gain insight into the sacred worlds beyond.
68 These signs have been placed by the Creator within the creation so that those veiled by denial do not reject the mysteries of the hereafter and do not trivialize the promises they have been given. For instance, some cling strictly to reason and deny anything that cannot be grasped by their intellect. However, the limited human intellect cannot perceive even the aforementioned stages, unless it is the universal divine intellect.
How can the partial intellect fully comprehend the Quran?
How can a spider ever hunt a mythical bird like the Simurgh?
69 And in this valley of bewilderment, one can access and perceive these universal realms. The spiritual traveler, in each stage, should seek more and not become complacent. This is why the master of the first and the last [Prophet Muhammad] said in a state of deep contemplation and expressing his bewilderment about his Lord, “I am awed by You (Lord), to the point of bewilderment (Zidni Fik Tahaayuran)”.
70 Also, reflect on the entirety of the human creation, that all these worlds and levels are encapsulated and concealed within it.
Do you think that you are a small entity, while the greatest world is folded within you?
71 Therefore, we must strive to eliminate our animalistic nature in order for the human essence to be revealed.
72 And likewise, Luqman, who drank from the fountain of wisdom and tasted from the sea of mercy, demonstrated to his son the stages of death and resurrection through the example of sleep. He brought this analogy to elucidate these stages, and we will mention it here, so that the memory of that young man of the station of monotheism, and the elder of the ranks of teaching and abstraction, remains with this fleeting servant.
He said, “O son, if you are capable of not sleeping, then you are capable of not dying. And if you can avoid waking up after sleep, then you can avoid being resurrected after death.”
73 O friend, let your heart, which is the dwelling place of everlasting secrets, not be occupied with fleeting thoughts. Do not waste the precious capital of your life preoccupied with the ephemeral world. Do not close off the holy realm with the soil of the heart, and do not prefer the terrestrial homeland to the divine companionship.
74 Indeed, the narration of these spiritual stages has no end, and I, as a humble servant, am not free from the afflictions of the people of this age.
Let this discourse remain incomplete and restless. I am heartless, do excuse me.
75 The pen laments, the pencil weeps, and the river of the heart surges with blood. “Nothing will afflict us except what Allah has decreed for us.” Peace be upon those who follow guidance.
Valley of True Poverty, the Principal Annihilation
76 Upon ascending the lofty stages of bewilderment, the seeker enters the valley of true poverty, the principal annihilation. This stage is marked by the annihilation of the self and the subsistence in God. It is characterized by poverty of the self and richness towards the intended aim.
In this state that mentions poverty, it means being poor in terms of what exists in the world of creation, and rich in terms of what exists in the realms of Truth. For when the sincere lover and the concordant beloved reach the meeting of the loved one and the lover, they ignite a fire from the radiance of the loved one’s beauty and the heart’s fire of the lover. This fire burns all the curtains and veils, even burning all that is with them, down to their core and shell, until nothing remains but the beloved.
When the ancient qualities manifest themselves, the description of the transient burns completely, as is the case with Moses (Kaleem).
77 In this stage, the one who has reached union is free from all things related to the worldly life. Therefore, if in the company of those who have reached union, one does not find anything limited to the temporal world, whether it be tangible assets or mental thoughts, there is no harm. This is because what is with people is limited to their own limitations, and what is with God is holy beyond that.
Deep contemplation is required to fully understand this explanation: “Indeed, the righteous will drink from a cup mixed with Kafur” (Quran 76:5). If the meaning of “Kafur” is understood, the true divine intention will become clear.
78 This stage is characterized by poverty, as it is said “Poverty is my pride.” This refers to both external and internal poverty, encompassing various levels and meanings. However, I do not find it appropriate to mention these in detail at this stage. Therefore, I leave it for a future time, depending on what God wills and what fate decrees.
79 This is the stage where all multiplicity perishes within the seeker, and the light of existence emerges from the sunrise of immortality, revealing itself from its veil. It is at this point that the meaning of the phrase “Everything perishes but His Face” becomes manifest.
80 Listen, my beloved, with your heart and soul to the melodies of the spirit and keep them in your sight, for the divine knowledge does not always flow like the spring rain onto the lands of human hearts. Although the grace of the Provider is never delayed or postponed, each time and era has a certain allocated sustenance and blessing, and it is bestowed according to its measure. Everything is stored with Us, and We do not send it down except in a known measure. The cloud of the Beloved’s mercy rains only on the meadows of the soul and does not bestow its grace except in its own seasons. Other seasons do not receive a share of this greatest bounty, and barren lands have no portion of this grace.
81 O brother, not every sea has pearls, not every branch bears flowers, and the nightingale does not sing on each one. So, until the nightingale of the spiritual garden returns to the divine rose garden, and the lights of the morning of meanings are reflected by the true sun, strive. Perhaps in this ephemeral rose-bed, you may hear a scent from the everlasting garden, and stay under the shadow of the people of this eternal city. When you reach this high rank and win this great degree, you will see the beloved and forget the others.
The Beloved, free of veils, is within walls and doors,
In manifestation, O you who have the most discerning of sights!
82 You have transcended the droplet of the self and have reached the ocean of the Beloved. This is the purpose that you sought. God willing, you will attain it.
83 Indeed, how strange it is that the Beloved, as apparent as the sun, and yet others are still in pursuit of adornments and dinars. Yes, due to the intensity of His manifestation, He has become hidden, and due to His abundance of appearance, He has become concealed.
The Truth has come evident as the shining sun,
What a pity, it has come to the city of the blind.
84 In this valley, the seeker traverses the stages of existential unity and intuitive knowledge, and achieves a unity that is sanctified from these two stages. Understanding this discourse comes not from debate and verbal explanation, but from experience and feeling. Anyone who has found a place in this gathering, or who has sensed a breeze from these gardens, knows what is being expressed.
85 The seeker must, throughout these journeys, adhere strictly to the principles of Sharia (religious law), which in truth are the secret of the Tariqa (spiritual path) and the fruit of the tree of reality. In all stages, they should be committed to obeying the commandments and clinging to the avoidance of prohibitions, so that they may be blessed by the cup of Sharia and become knowledgeable about the mysteries of truth.
86 If there are any statements from this servant (myself) that are not understood or cause confusion, they should be asked about again to remove any doubts, so that the intended meaning may appear clearly, like the beloved’s face from the praiseworthy position.
87 These journeys, which seem endless in the realm of time, can be traversed by the traveler in seven steps, even seven breaths, or even in a single breath if divine assistance arrives and the guardian of the affair provides help. All of this is possible if God wills and decides to bestow His bounty upon whom He wishes.
88 Those birds flying in the atmosphere of Unity, and those who reach the purity of abstraction, consider this station - the station of abiding in God - to be the ultimate rank of the knowers and the final homeland of the lovers. To this ephemeral one, the sea of meaning, this station is the first to bind the heart, that is, it’s the first entry of the human being into the city of the heart. The heart is set to have four ranks, if its people are found, it will be mentioned.
When the pen reached to describe these states,
Both the pen broke, and the paper tore.
And peace.
Significance of the Sparrow
89 My beloved, how many hounds chase this gazelle in the wilderness of unification, how many beaks follow this nightingale of the garden of eternalness, how many ravens of envy lie in wait for this bird of divine love, and how many hunters of resentment are behind this prey of noble love.
90 O Sheikh, fortify your resolve, perhaps it will protect this lamp from opposing winds. Although this lamp aspires to ignite within the divine glass and illuminate within the symbolic niche. Indeed, a neck that is raised with love will surely fall to the sword, a head that is elevated with affection will surely be carried by the wind, and a heart that is attached with the remembrance of the beloved will surely be filled with blood. Excellently said,
“Live empty, for love’s comfort is absence,
Its beginning is ailment and its end is death.”
And peace be upon those who follow the guidance.
91 What you mentioned about the subtleties of thought concerning the known bird, which is called a sparrow in Persian, is understood and confirmed. It seems you are versed in the secrets of meanings. However, every phrase has a purpose in every realm according to its necessity. Indeed, the spiritual seekers perceive a symbol from every name and a mystery from every word.
92 These letters point to sanctification in a certain state.
K (ك): Detach your self from what your desire craves, then turn to your Master.
N (ن): Purify your self from everything other than Him, to sacrifice your soul for His sake.
J (ج): Approach the presence of the Truth, if there is anything in you of the attributes of creation.
Sh (ش): Be grateful to your Lord in His earth so He will be grateful to you in His heaven. And if the heaven is in the realm of oneness, your self is its earth.
K (ك): Negate the limited veils from yourself to know what you haven’t known of the holy stations.
93 Indeed, if you hear the melodies of this transient bird, you would seek from the eternal, everlasting goblet and leave the transient, vanishing one. Peace be upon those who follow the guidance.