5th Stage: "Surrender of the soul (nafs) | Ulul-Elbab"
Allah Almighty created human beings as the most valuable creatures in the universe, and as a requirement of this value, He commanded that man surrender his spirit, his face (physical body), and his soul (nafs) to Allah. In the journey of Sufism, the most critical threshold following the surrender of the physical body is the stage of Surrender of the soul (nafs), where all darkness in the heart of the soul (nafs) is removed.
Continuous dhikr and the station of Ulûl'elbab
The surrender of the physical body to Allah occurs at the station of "Muhsin"; however, at this point, there is still a small amount of Afet (vices/darkness) in the heart of the soul (nafs). When a person increases their dhikr and reaches the point of continuous dhikr, all Afet in the heart of the soul (nafs) disappear. This point, where no darkness remains in the heart of the soul (nafs), is the station of Ulûl'elbab.
Allah Almighty describes the possessors of this station in the Holy Qur'ân as follows:
3/AL-I IMRAN-190: Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs (evidences) for the Ulûl'elbab.
3/AL-I IMRAN-191: They (the Ulûl'elbab, the possessors of the lübs, the secret treasures of Allah) remember Allah (dhikr) while standing, sitting, and lying on their sides. And they contemplate (tafakkur) the creation of the heavens and the earth (and say): "Our Lord! You did not create these in vain. You are Subhan, so protect us from the torment of the fire."
Ulûl'elbab are the possessors of the lübs (secret treasures). These individuals remember Allah (dhikr) constantly while standing, sitting, and lying on their sides. At this station, a person begins to perceive truths beyond what can be perceived by the 5 senses. Beyond being a contemplator (mütefekkir), they have now assumed a mütezekkir (one who engages in tadhakkur) structure.
The station of Wisdom (Hikmet) and its 7 characteristics
The Ulûl'elbab level is also the level of Wisdom (Hikmet). At this point, the person has completed the level of Ilm al- Yakîn and has passed to the level of Ayn'el Yakîn. The station of Wisdom (Hikmet) consists of two basic levels (Ulûl'elbab and Ikhlas), and the 4 basic characteristics of possessing Wisdom (Hikmet) are as follows:
- Heart’s eye (inner spiritual vision): Has been opened.
- Heart’s ear (inner spiritual hearing): Has been opened.
- Continuous dhikr: The person is in a state of uninterrupted dhikr.
- Purification of the soul (nafs) (nefs tasfiyesi): All Afet in their soul (nafs) have disappeared.
Furthermore, there are three more basic conditions for Wisdom (Hikmet): possessing Good (khayr), Tezekkür (being able to speak with Allah), and possessing Judgment (judging with the Qur'ân).
The station of Ikhlas and the complete surrender of the soul (nafs)
The process of the surrender of the soul (nafs) begins at the station of Ulûl'elbab, but its completion occurs with the station of Ikhlas. While a person is at the station of Ulûl'elbab, the secrets of the ground floor and the seven earth floors are shown to them. When Allah Almighty begins to show the person the 1st heavenly floor, that person is a possessor of the station of Ikhlas.
In this process, the 2nd, 3rd, 4th, 5th, 6th, and 7th heavenly floors and the 7 realms of the 7th heavenly floor are shown to the person in order. The last of these realms is Sidrat al-Muntaha, which is the final level of Ikhlas. The person who sees Sidrat al-Muntaha, the highest point of the Divine Presence (Indi Ilahi), has completed the station of Ikhlas.
This point is the final stage of Ayn'el Yakîn. The person has completely surrendered their soul (nafs) to Allah and, after the surrender of the spirit (ruh) and the physical body, has also completed their 3rd surrender. The possessor of this station has reached the 5th level of Paradise and the entirety of worldly happiness.
Absolute happiness and peace
The point reached through the surrender of the soul (nafs) is where absolute happiness is experienced. Worldly happiness is ending the conflict in the inner world, the outer world, and in relationships with Allah, and reaching a state of peace and tranquility (sulh wa sukun).
The difference between one who claims to be happy and one who is truly happy is hidden in these three questions:
- Are you experiencing a state of uninterrupted happiness?
- Are you always in a state of peace and tranquility (sulh wa sukun)?
- Have you ended the conflict in your inner world, your outer world, and in your relationship with Allah?
A person who surrenders their soul (nafs) to Allah experiences infinite peace in their inner world because no Afet remain in their soul (nafs). They are at peace in their outer world because they do not oppress anyone and do not desire to take revenge on anyone. Because they fully obey Allah's commandments and prohibitions, there is also an absolute surrender and happiness in their relationship with Allah.
Frequently Asked Questions
What is the station of Ulûl'elbab and how is it reached?
Ulûl'elbab means "possessors of the secret treasures." It is the station where a person reaches the point of "continuous dhikr" by increasing their dhikr, all Afet in the heart of their soul (nafs) are cleansed, and they become a possessor of lübs. At this station, the person remembers Allah (dhikr) constantly while standing, sitting, and lying on their sides.
What is the difference between Ilm al- Yakîn and Ayn'el Yakîn?
The surrender of the physical body is the end of Ilm al- Yakîn. The process of the surrender of the soul (nafs) (the stations of Ulûl'elbab and Ikhlas) is the stage where Ayn'el Yakîn is experienced. At this stage, the heart’s eye (inner spiritual vision) opens and the realms begin to be seen.
What are the basic characteristics of possessing Wisdom (Hikmet)?
There are 4 main characteristics of possessing Wisdom (Hikmet): 1) The heart’s eye (inner spiritual vision) being open, 2) The heart’s ear (inner spiritual hearing) being open, 3) Being in continuous dhikr, 4) All Afet in the soul (nafs) disappearing. Additionally, possessing Good (khayr), tadhakkur, and possessing judgment are also conditions of Wisdom (Hikmet).
When does the station of Ikhlas begin?
While at the station of Ulûl'elbab, the secrets of the ground floor and the earth floors are shown to the person. From the moment Allah Almighty begins to show the person the 1st heavenly floor, that person has stepped into the station of Ikhlas.
What does seeing Sidrat al-Muntaha signify?
Sidrat al-Muntaha is the 7th realm of the 7th heavenly floor and is the highest point of the Divine Presence (Indi Ilahi). Seeing this point signifies that the station of Ikhlas has been completed and the soul (nafs) has been fully surrendered to Allah.
What does the surrender of the soul (nafs) gain one in worldly life?
A person who surrenders their soul (nafs) to Allah possesses the entirety of worldly happiness. This means a state of uninterrupted happiness, peace, and tranquility (sulh wa sukun) in the inner world, the outer world (in relationships with people), and in the relationship with Allah.
What is continuous dhikr?
As stated in Surah Al-i Imran, verse 191; it is the state of a person remembering Allah (dhikr) uninterruptedly while standing, sitting, and lying on their sides. This state ensures that the darkness in the heart of the soul (nafs) is completely cleansed.
What is the status of Afet during the surrender of the soul (nafs)?
On the path to the surrender of the soul (nafs), especially when the station of Ulûl'elbab is reached, the Afet in the heart of the soul (nafs) disappear completely. They are replaced by Allah's lights and virtues (fazilet).
What does it mean to be mütezekkir?
To be mütezekkir means not just to think (mütefekkir), but to reach the point where, with Allah's help, one can engage in tadhakkur (speak/consult) with Allah where thought ends.
What is worldly happiness?
Worldly happiness is not a temporary feeling, but a state of uninterrupted peace and tranquility (sulh wa sukun) formed by the end of conflict in the inner and outer worlds. It is the person being in complete harmony with Allah, themselves, and their environment.