The Perfect Being

Selections from the Classic Islamic Text

Aziz O-Din Nasafi, Amir Sabzevary

• Publisher: Fortress Press
• Year: 2021
• Print ISBN: 9781506472812
• eBook ISBN: 9781506472829
• Topic: Theology & Religion
• Subtopic: Islamic Theology

Translated for the first time from the original Persian into English, these selected treatises from Aziz O-Din Nasafi's thirteenth-century work The Perfect Being provide a fascinating and rare, yet applicable, introduction to Sufism. The Perfect Being reads like a personal journal as well as a manual for those interested in Sufism. Its lucid exposition of the journey toward self-knowledge is both profound and eloquent, practical and transcendent. Presented here alongside a helpful introduction and explanatory notes to guide the reader, this book serves as a valuable introduction to classic Islamic texts.

The Twelfth Treatise

On Heavenly, Angelic, and Physical Realms: Part One

Chapter One

On the Nature of the Heavenly Realm

(1)

O, dervish! This treatise regarding the heavenly and angelic realms is essential to dervishes.

(2)

Know that the physical plane is the realm of manifestation and thus is the sensible world. The angelic realm is the invisible realm and is the intelligible world. And the heavenly realm is the plane of essence where things are created.1

(3)

O, dervish! The heavenly realm is the ultimate reality, which is unfathomable.

(4)

O, dervish! Every created thing is designed for a specific task and cannot do a task for which it was not made. The fox can never become a sheep, and the sheep can never become a fox. All created things follow this design.

(5)

O, dervish! There are specific attributes within the nature of a fox, and the same is true with a sheep. They are born with their unique character. However, people’s physical and spiritual natures are designed for change and transformation, which is the reason for the teachings of the prophets and saints—so that they can transform. The character of some people resembles a fox, whereas others’ natures resemble a sheep. A wild fox runs away from people, whereas a sheep is attracted to people. People’s essence will always remain the same, but their character has the potential to change.

(6)

O, dervish! The essence of the human being remains unchanged, but their attributes can change.

Chapter Two

On Being, Nonbeing, and Love

(7)

Know that the essence of the things that descend from the celestial plane to the physical plane will once again return to the celestial realm and will cease to exist after that.

(9)

Anything that exists in the world of being has its essence in the celestial realm.

(10)

O, dervish! The journey from the world of being to the world of nonbeing is not too long, and the difference between the two is not too significant. Both worlds are tightly connected. One merely is more abstract than the other. The world of nonbeing is a book, and the world of being is the design imprinted on the book. Every few days, a caravan travels from the world of nonbeing into this world of being, stays for some time, and then travels back to the world of nonbeing.

(11)

O, dervish! God has many treasures in the world of nonbeing, such as wealth and status, shelter and security, knowledge and creativity, and separation and union.

(12)

O, dervish! The five senses can take one to the physical plane, but not the celestial realm. The mind may take you to the angelic realm but finds itself perplexed and bewildered in its presence. However, love1 takes you to the celestial kingdom, for this is the realm of love, and all things in this realm exist in love itself, which desires a mirror into which it can look and see itself. The physical plane is the mirror of the celestial kingdom.

(13)

O, dervish! All stages of being and nonbeing are filled with love. The entire existence is consumed with love. When the seekers reach the stage of love, they are burnt, cleansed, and completely purified with the fire of love. In this way, they become like the community of the celestial plane. The seekers’ hearts become mirrors into which they can gaze and come to know and understand the celestial plane. They shall come to know what shall manifest in this realm before it is manifested. What others may see in their dreams, they shall witness in wakefulness.

(14)

O, dervish! That seeing is not possible with the eyes of the head but with the eye of the heart.2 When the seekers reach the stage of love, their hearts’ mirrors become so clear, cleansed, and purified that the entire universe is revealed to them. Whatever flows from the ocean of the celestial realm to the shore of the manifested realm, whatever flows from the ocean of the celestial kingdom shall be known to them before it reaches the shore of the physical realm.

(15)

O, dervish! There is a community whose hearts are so pure that they receive revelations. Some animals are known to have such receptivity. Whatever misfortunes or blessings to come to this world are known by these animals, which try to communicate them to people. But only some will understand the messages that the animals are trying to convey.

(17)

O, dervish! The ability to perceive the unseen has nothing to do with being religious or irreligious, or wise or ignorant, but in possessing a pure heart. This ability is then possible for both the perfect and the imperfect beings, the righteous and the sinner. The purehearted are a blessing to everyone. Those who are evil are the cause of suffering and sorrow for many.

Chapter Three

On Advice

(19)

Know that the state of this world will never remain constant. It is always changing and is in a continual state of flux. Every moment has a birth and a death of a created thing.1

(20)

O, dervish! Know that the world does not remain in one state but is in a constant state of flux. It resembles the waves of the sea or is, in fact, the sea itself. The wise never build anything on either the waves or the sea itself. Know for sure that we are but travelers in this world, and the various things and states of the world are nothing but travelers. And whether these states are pleasant, rest assured that they will pass. Therefore, whether your state is a pleasant or a sorrowful one, do not become consumed by it. Become neither joyous nor sad, as you do not yet know what the next hour will bring. Be concerned with only two things: serving others and doing them as little harm as possible.

The Thirteenth Treatise

On the Celestial, Angelic, and Physical Realms: Part Two

Chapter One

On Unity

(1)

Know that the community of dervishes asked of this beggar of God, Aziz O-Din Mohammad Nasafi, to put together a work regarding the exterior and interior makeup of human beings. That is, to discuss the evolution and the purpose of the soul. May God assist me in what has been requested of me to avoid any errors.

(2)

Know that the physical realm is the place of multiplicity, the angelic realm is the place of singularity and individuality, and the celestial kingdom is the place of unity. There is neither multiplicity nor singularity in the celestial sphere; it is a place of unity. It contains everything and nothing.

(3)

O, dervish! The realm of essence is very much the same, as it contains everything and nothing simultaneously. The celestial realm is uncontaminated and pure. It is nameless, shapeless, and formless. In the angelic realm, however, forms and shapes appear with names and attributes. It is where spiritual and angelic entities come into being. The physical realm is a place of multiplicity where the elements of fire, water, earth, and wind were created. It is a sphere of past, present, and future or yesterday, today, and tomorrow.

(4)

O, dervish! In the celestial realm, poison and its antidote are grown in the same place, and the fox and sheep live together. In the celestial realm, day and night and light and darkness all have the same color, and yesterday, today, tomorrow, and eternity are all one thing. Satan is no longer the enemy, and the Pharaoh no longer quarrels with Moses.

(5)

O, dervish! There is unity before multiplicity, and there is unity after multiplicity, and if the seekers attain the latter form of unity, they shall become freed of multiplicity.1

(6)

O, dervish! If there were no multiplicity, there would have been no unity, for unity brings together the many. And there are two ways to unite the many: either through knowledge or through action. There are, therefore, two forms: unity of knowledge and unity of action.

(7)

O, dervish! Those who have attained the ultimate unity cannot but see Nimrod and Abraham or Moses and the Pharaoh as one and the same—even if they are fighting with one another. This is the ultimate stage of unity.

Chapter Two

On the Night of Revelation

(8)

Know that the physical and the angelic realms are the attributes of the celestial realm. Anything that is hidden in the celestial realm is revealed in the angelic and the physical realms.

(9)

O, dervish! The angelic realm is the manifestation of the celestial realm, and the physical realm is the manifestation of the angelic realm. In this way, the phys...

Table of contents

• Cover
• Title Page
• Copyright Page
• Contents
• Introduction: By Amir Sabzevary
• Introductory Treatise
• The First Treatise
• The Second Treatise
• The Third Treatise
• The Fourth Treatise
• The Fifth Treatise
• The Sixth Treatise: On the Manners of Solitude
• The Seventh Treatise: On Love
• The Eighth Treatise
• The Ninth Treatise: On Maturity and Freedom
• The Tenth Treatise: On the Lesser World as a Representation of the Greater World
• The Eleventh Treatise: On Earthly, Heavenly, and Celestial (Intelligent) Realms
• The Twelfth Treatise: On Heavenly, Angelic, and Physical Realms: Part One
• The Thirteenth Treatise: On the Celestial, Angelic, and Physical Realms: Part Two
• The Twenty-Second Treatise: On Heaven and Hell
• Notes
• Further Readings