Sufi Text

SUFI TEXTS
SUFI TEXTS
Editors Vahit Gkta, Ali Tenik
SUFI TEXTS
Editors: Vahit Gkta, Ali Tenik
Sufism is the effort to live Islam at the level of ihsan. It is the art of becoming a slave of Allah. It is a system targeting to raise perfect men. Sufism invites man to know himself. Man is a being comprising body and soul. Similar to foods not being ignored for the body for a healthy life, food for the soul should also not be ignored. Sufism relates to man both for his spiritual world and material aspect.
Editors Vahit Gkta, Ali Tenik
ISBN 978-605-4696-02-4
9786054 6 9 6 0 2 4
SUFI TEXTS
EDITORS VAHIT GKTA, ALI TENIK
ilhiyt
SUFI TEXTS Editors: Vahit Gkta, Ali Tenik
SUFI TEXTS
EDITORS
ISBN978-605-46961. Bask: Sertifika No: 13858 Mizanpaj: Tavoos Sayfa Dzeni: Tavoos Kapak: TN letiim Bask: Ankamat Mat.
VAHIT GKTA, ALI TENIK
ilhiyt
Cinnah Cd. Krkpnar Sk. 5/4 ankaya / Ankara Tel: (0312) 439 01 69 Faks: (0312) 439 01 68 ilhiytyayin@gmail.com
CONTENTS
SUFi TEXTS ............................................................................................... 7 1. LIFE AND MYSTICAL VIEWS OF ABU BAKR MUHAMMED IBN ABU ISHAK IBN YAQUB AL-BUKHARI AL-KALABADHI (DIED 380/990) ..... 9 Vahit GOKTAS HIS WORKS ........................................................................................... 14 1. Taarruf ................................................................................................ 14 2. Bahr al-Fawaid .................................................................................. 20 Mystical Views of Kalabadhi .............................................................. 21 2. EVENTS DONE AND WORKS WRITTEN ON MEVLANA IN 2007 MEVLANA YEAR .................................................................................... 49 Vahit GKTA Works Published on Mevlana in 2007 Due to the Mevlana Year . 55 3. CATEGORIES OF SERVITUDE AND THE SENSE OF NOT FEELING OFFENDED IN THE THOUGHT OF AKSHEMSEDDIN ........................... 67 Vahit GKTA - Muhammed Ali YILDIZ Introduction ........................................................................................... 68 The Servitude Thought and Categories of Servitude in Akshemseddin .................................................................................. 71 Man Who is Not Oended ................................................................. 77 BIBLIOGRAPHY ................................................................................... 79
LIFE AND SUFI PERSONALITY OF IHSAN TAMGUNEY ....................... 83 Vahit GKTA Introduction .......................................................................................... 84 Life .......................................................................................................... 85 Mystical Personality of Ihsan Efendi ................................................ 92 References .............................................................................................. 95 ESAD EFENDI (1847/1931) AND THE SYMBOLIC LANGUAGE IN HIS DIVAN ....................................................................................................... 97 Vahit GKTA Esad Erbili ............................................................................................. 98 Divan .................................................................................................... 103 The Symbolic Language in Divan ................................................... 106 Wine, Drink, Drink house, Wine Maker ........................................ 108 Cupbearer (mugh): ............................................................................ 109 Metaphors About Some Organs of Human Body ......................... 115 Waist ..................................................................................................... 121 Conclusion .......................................................................................... 126 OPINIONS OF MUHAMMED ESAD ERBILI (1847/1931) ON DHIKR .. 129 Vahit GKTA - Ali TENK IMPORTANCE AND EFFECTS OF REMEMBRANCE (DHIKR) IN SOCIO PSYCHOLOGICAL TERMS ..................................................................... 143 AL TENK - Vahit GKTA
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Sharia and tariqa are the paths for those who attain; Haqiqa and marifa are within those (Yunus Emre)
Sufism is the eort to live Islam at the level of ihsan. It is the art of becoming a slave of Allah. It is a system targeting to raise perfect men. Sufism invites man to know himself. Man is a being comprising body and soul. Similar to foods not being ignored for the body for a healthy life, food for the soul should also not be ignored. Sufism relates to man both for his spiritual world and material aspect. The interest in Sufism has been increasing in the West day by day. The search for meaning in the inner world of the individual mediates people to encounter Sufism. In this regard, Sufism contributes in mans eort to known himself. Spirituality is like an endless ocean. Man is a travel-
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ler on this path. The travel continues every moment, every second. There are destinations on this path. There are passages. Man reaches to God (al-Haq) at the end of the path. There are obstacles on the path, like the nafs, devil and the corporal world, which prevent man from reaching his destination. Man could overcome these obstacles through the training methods of Sufism. Therefore, the spiritual training is a need in this regard. The humble work that you now have in your hands is a result of some articles we have written in relation to Sufism and published in various journals. Since the articles are related to dierent subjects, there is no coherence of topics. Some of the articles were published in various journals in Turkish. Some articles here are coauthored, which is indicated at he beginning of the article. I would like to extend my thanks to Mr. Ali Tenik and Mr. Muhammed Ali Yildiz, who permitted the publishing of the articles as a separate book. It is of no doubt that the greatest eort for the translation of these texts into English belongs to Ahmet Tun Demirta and Salih Tahir. I praise Allah that such eorts of our brothers, who demonstrated the eorts to translate the texts into English without any charge, be accepted by Him as an ongoing charity. And I take this opportunity to than my master Prof. Dr. Ethem Cebeciolu, whose supports I felt in every field of my Works, with the hope that these humble articles will have a modest contribution in the field of Sufism.
1. LIFE AND MYSTICAL VIEWS OF AL-KALABADHI
1. LIFE AND MYSTICAL VIEWS OF ABU BAKR MUHAMMED IBN ABU ISHAK IBN YAQUB ALBUKHARI AL-KALABADHI (DIED 380/990)1
Vahit GOKTAS
Introduction Montgomery Watt defines the period until 950 AD as the period of formation of Islamic thought.2 The Sufi school of thought should be regarded as a religious study and discipline which was born during this period and emerged within its natural course. Continuing to exist even today, classical Islamic studies should be regarded as our civil, cultural, and religious heritage, in other words, as our wealth. Islamic school of thought and the consequently emerging classical Islamic sciences were born and did develop in such Islamic centers of civilization as Kufah, Baghdad, Alexandria and
1
Vahit Gkta
This article puplished on pages 105-128 of Osh University Faculty of Divinty Journal, Bishkek, 2008. Watt, Montgomery W., The Formative Period of Islamic Thought, transl. Ethem Ruhi Figlali, Ankara 1981.
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Basra which hosted the formation of religious, cultural and political characters of the said era.3 Being an early Sufi who lived in the 4th century AH in present-day Uzbekistan, Kalabadhi has authored important treatises in the area of tasawwuf. The fact that Kalabadhi was called a Sufi, a sheikh, a sage, an imam, a muhaddith, a hafiz, a faqih, a scholar of usul, and an eminent man among the devoted and the virtuous shows us the kind of polymath that he was. Kalabadhi lived in the period in which tasawwuf was born. The fact that he is a contemporary of such great Sufis of the time as Murtais (b.328/939), Busanji (died 348/959), Ruzbari (died 369/979), Nasrabazi (died 367/977), Ibn Khafif (died 372/982) and Shibli (died 334/945) is significant in that he witnessed the development and progress of tasawwuf. In this regard, the information provided by Kalabadhi on the nature, birth and development of Sunnite tasawwuf, and the views and lives of Sufis is of great documentary value.4 It is for this reason that he authored the book titled Al-Ta'arruf li-Madhhab Ahl al-Sufi (Book of Enquiry as to the Religion of the Sufis) for the purpose of understanding and explaining tasawwuf and Sufis in a period when those of them who were born in early 4th century were at the target of strong criticism in an environment of controversy that started with Junayd al-Baghdadi
(died 297/909) and climaxed with Mansur al-Hallaj (died 309/921). Kalabadhi worked in the areas of fiqh, hadith, theology and tasawwuf, which is strongly reected onto his works. The tradition of using verse for explaining religious and scholarly matters dates back to early periods of tasawwuf. Kalabadhi often resorted to verse to emphasize his point. Mostly belonging to his predecessors, these poems include his own work as well. This shows that Kalabadhis repertoire of poetry is rich. Therefore, one would readily see that he is a man of letters as much as of other disciplines.5 It is not a surprise to us that Kalabadhi is such a polymath, since this was the case with most Sufis of the period. The Sufi has to strictly observe Quran and hadith. A person who is ascribed the title of scholar is a person who has excelled in many areas of study, and puts into practice all that he has studied. So a scholar would be a person who does not only know, but also act in line with his knowledge. Having lived in a period of advanced studies in Bukhara, which was one of the prominent center of learning, our author travelled to distant lands to seek knowledge as a result of which he became accomplished not only in religious but also scientific studies. Especially, it is known that he took interest in mathematics, and that he was very knowledgeable about numbers and made use of Muhammed b. Musas book titled Kitab al-Jabr.6
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Filiz, Sahin, Our Classics, al-Riaya li Huquqillah Tasavvuf Scholarly Academic Research Journal, Ankara 1999, year 1, issue 2, page 148. Kehhale, O. Riza, Mujam al-Muallifin, I-XV. Dimashk, 1961, v. VIII, p.222; Katip Celebi, Kashf al-Zunun, Istanbul. 1941, v.1, p.53; Bagdadli, Hadiyyat al-Arifin, v. II, p.54; Kattani, 196; Sezgin, M. Fuat, Geschichte des Arabischen Schrif ttms, Leiden 1967, v. I, p.668; Uludag, Suleyman, Early Period of Tasawwuf, Istanbul 1992, p.12.
Fikret Karapinar, Verification and Licensing of the First Eighty Leaves of Maan al-Ahbar of Abu Bakr Muhammed Ibn Abu Ishak Ibrahim Ibn Yaqub Ibn Yusuf Ibn Kasir Ibn Hatim Ibn Abd al-Rahman al-Kalabadhi (died 380/990), Seljuk University Institute of Social Sciences, Unpublished Masters Thesis, Konya 1999, p.65. Bilal Saklan, Abu Bakr Muhammed al-Kalabadhi and Maan al-Ahbar, Un-
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Muslim scholars were very vigilant about foreign elements that attempted to penetrate into Islam, which they voiced in their works. The battle against external inuences was fought more effectively in the field of tasawwuf. Sufis fought internal mustaswifah and other external perils alike. The main objective of kalam is to defend Islam against internal and external attacks aimed at it. Although he was a Sufi, Kalabadhi included in his work many matters about creed. Due to his meticulous approach to the coexistence of shariah and tasawwuf, Kalabadhi mentioned matters of kalam in his works. It is noteworthy that the tasawwuf that Kalabadhi presents in his works does not include mawzu and Israelite hadiths. In this context, the mystical understanding of the author is in line with Quran and the verbal tradition (hadith). It is therefore that he was at times appraised by the Salafites.7 Being a Hanefite faqih, Kalabadhis mystical understanding is rational like that of Muhasibi, Abu Talib al-Makki (died 386/996), Kushayri (died 465/1073), Al-Sarradj (died 378/988), Hujviri (died 470/1077) and Ghazali, who attach an equal level of importance to reason and interest, word and meaning, and the visible and the invisible.8 Having been instructed by eminent scholars of his time, and excelled in all areas, Kalabadhi is a scholar who was capable of addressing and clarifying many problems of creed and kalam as he has an arsenal of knowledge that is capable
of addressing the needs of his time. Writing an introduction for Mustemlis commentary of Taarruf, Muhammed Rusen quotes the following from Fawaid al-Bahriya: Muhammed b. Ishak Abu Bakr al-Bukhari al-Kalabadhi tafaqqaha ala al-Sheikh Muhammed b. al-Fadl wa kane imaman usuliyyan wa lahu Kitab al-Taarruf jamaa fihi aqwala ashabina fi al-Tawhid.9 Ismail Hakki Izmirli (1869/1946) explains Kalabadhis attitude on kalam and salaf as follows: In the context of creation and takwin in his Taarruf, Kalabadhi agrees with salaf imams, rejecting Asharis, and therefore the Qullabiyah. And since he presents this view as the opinion of the Sufis, self-knowing Sufis reject the Ashariyah, and therefore the Qullabiyah.10 Yusuf al-Hamadani (died 535/1140), who played an important role in the shaping of the Naqshbandiyya order, also evaluated Kalabadhi and expressed his value.11 The one work in which Kalabadhis inuence is most apparent is Fasl al-Hitab by Muhammed Parsa (died 822/1419), one of the eminent figures of the Naqshbandi chain. We believe that the fact that they lived in the same geographical area had something to do with this.12 So Kalabadhi has been giv9
published Work, Konya 1991, p.9. First part of Al-Kalabadhis work in which he systemized his mystical understanding; in that part of his work Taarruf which is related to creeds (akaid), he abstains from resorting to ration and logic. Saklan, Maani., p.14; Uludag, Early Period of Tasawwuf., p.14.
10 11 12
Muhammed Bukhari Mustemli, Sharh al-Ta'arruf li-Madhhab Ahl alSufi, v. I-IV, edited by Muhammed Rusen (Intisarat al-Asatir) Tehran 1363, v. I, p.4. This could be translated as follows: Being educated by Sheikh Muhammed b. al-Fadl in the area of fiqh, Muhammed b. Ishak Ebu Bakr al-Bukhari al-Kalabadhi was an imam and scholar of usul. He authored a book titled Taarruf in which he lists sayings on tawhid. Izmirli Ismail Hakki, New Scholarly Kalam, Ankara 1981, p.281. Maanil-ahbar, Topkapi Palace M. Ahmed Library Copy No. 538, see Saklan, Maani, p.79. Hace Muhammed Parsa, Fasl al-Hitab: An Introduction to Tawhid, transl. Ali Husrevoglu, Erkam Publications, Istanbul 1988, p.5, 99,
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en his rightful place in history as a Sufi and scholar who not only inuenced the religious and mystical life of his time, but also paved the way for a genuine understanding of tasawwuf among Sufis to come, and even made important contributions in laying the foundation and ensuring the survival to day of a sound tradition of tasawwuf in terms of creeds, deeds and moral values. The founding fathers of systems are also the first makers of concepts. With Kalabadhi, Sufi concepts have settled. Vagueness of some concepts, which was common in Sufi texts that preceded him, and especially in those of Muhasibi, is not a problem one would find in Kalabadhi.
HIS WORKS 1. Taarruf
Kalabadhis most famous work is Al-Ta'arruf li-Madhhab Ahl al-Sufi. This work is regarded as one of the most important classics of tasawwuf, which is voiced by the saying, , which could be translated as: If it was not for Taarruf, tasawwuf would not have been known. Taarruf has served as a reference book for Sufis that followed. The first person to study Taarruf in our century and introduce it to the whole world is the British orientalist A. John Arberry. He verified the said work for the first time, and the book
496; Parsas (died 822/1419) following words about the author are especially significant: Being a sheikh, a sage, an imam and a leading devotee among great sheikhs, Abu Bakr Ishak al-Kalabadhi is the author of Maan al-ahbar, which is known among the knowledgeable as Bahr al-Fawaid, who spent most of his life in devotion (zuhd), striving (mujahada) and austerity (riyada), authored the book Taarruf, and is an eminent man among authorized sheikhs and virtuous men. Parsa, Faslul-hitab, p.5, 99, 496.
was published by Hanci Publications in 1934 in Egypt. After that, Arberry translated the book to English, which was published in London with the title of The Doctrine of Sufis with a short introduction. Following Arberry, it was reviewed for a second time by Abd al-Halim Mahmud and Taha Abd al-Baki who are famous for their studies in tasawwuf, and was published in 1960 in Cairo. Later, a version reviewed by Ahmed Shams al-Din was published in 1993 in Beirut. Numerous publications of this work followed. Taarruf is one of the most importance reference materials of tasawwuf. Dwelling on almost all matters related to tasawwuf, providing basic information about tasawwuf history and doctrine, and providing accounts of Sufis creeds and experiences, this work was authored by Kalabadhi in the later part of his life. This book aims at correcting wrong beliefs about tasawwuf and Sufis. It is included in a group of Sufi treatises like Qut al-qulub, al-Luma and Kashf al-Mahjub written in this period. Taarruf also inuenced Sufi successors like Kushayri (died 465/1073), Ghazali (died 505/1111) and Hace Muhammed Parsa (died 822/1419). This work is also important in that it presents the essence and a realistic description of the Islamic mysticism approved of by the Sunnites. Taarruf provides a concise and clear account of the Sunnite creed, showing that tasawwuf is the path of love which is the very essence of Islam. Kalabadhi also pointed out that tasawwuf was suering from a certain extent of degeneration. He quotes in his work from eminent Sufis in order to show what true tasawwuf is. Here is what has been said of Taarruf: Taarruf is an
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unprecedented work written about tasawwuf.13 If it was not for Taarruf, we would not know what tasawwuf is.14 In the introduction he wrote for Mustemlis commentary of Taarruf, Muhammed Rusen says: Abu Bakr Kalabadhis Al-Ta'arruf li-Madhhab Ahl al-Sufi became so famous from the day it was first published that some said, Lavla alTaarruf lama arifah al-tasawwuf 15 and others said, Lavla alTaarruf labatal al-Tasawwuf.16 about this book.17 As Arberry also puts, Taarruf is a primary reference for the early period tasawwuf.18 Katip Celebi (died 1067/1657) expressed the importance of this book by saying that Taarruf is a short but prominent work which is attached a lot of importance by sheikhs.19 Ragip Pasha (died 1763) says, Taarruf is a unique and useful work which points at the nature of Sufis and the truth about initiation (suluq). And Nicholson says that, Taarruf is one of the first fundamental reference works of the history of tasawwuf.20 Arberry says: This work of
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Aliyyul-Kari (died 1041/1606) refers to Al-Kalabadhi in explaining the possibility of seeing Allah. Aliyyu'l-Kari, Fikh-i Ekber Serhi, transl. Yunus Vehbi Yavuz, Istanbul 1981, p.319. Read Law la al-Taarruf la ma arafna al-tasawwuf, this sentence was uttered first by Suhreverdi, the author of Avarif, and became common in the works that followed. Parsa, Faslul-hitab, p.99. Uludag, Early Period of Tasawwuf, p.43. This could be translated as follows: If it was not for Taarruf, tasawwuf would not have been known. This could be translated as follows: If it was not for Taarruf, tasawwuf would have been incomplete. Mustemli, Sharh al-Taarruf, v. I, p.5; Katip Celebi, Kashf al-Zunun, v. I, p.419; Parsa, Fasl al-Hitab, p.99. Arberry, A. J., Al-Kalabadhi, IA, Istanbul 1977, v. VI, p.538. Katip Celebi, Kesfuz-zunun,, v.1, p.53. Nicholson, Reynold A., The Sufis of Islam, Schocken Books, New York 1975, preface, p.5.
Kalabadhi is a primary reference for the history of early Sufism. Taarruf covers the creeds and spiritual experiences of Sufis as well as almost all matters related to tasawwuf.21 Arberry also emphasizes that the book is short but more authentic than its similar predecessors.22 Helmut Ritters saying that Taarruf is the main book of orthodox Islamic tasawwuf, that is to say the tasawwuf of the Sunnites.23 is also noteworthy in that it reveals the power of Kalabadhis intellectual background. Taarruf both served as a reference book for those who want to learn about the views of Sufis in matters of creed, and to some extent paved the way for authors in later periods owing to the fact that it is the first systematic work in this area. Observing that Taarruf has played a very important role in the achievements of Sufism in the official approval of Sunnite Islam. Therefore even Ghazali (died 505/1111), who said the final word in his Ihya about the reconciliation between tasawwuf and kalam, followed the path that was opened by Kalabadhi,24 Arberry points at the importance of this book in the history of Sufi thought. Jabiri also confirms this point by saying Taarruf is a cleverly-prepared fiqh fatwa targeting at the inclusion of tasawwuf in the permitted (halal) or even the desirable (mustahab) circle by a most fanatic Sunnite.25
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Arberry, The Doctrine of Sufis, Cambridge 1935, p.66; Arberry, A. J., Al-Kalabadhi, IA, Istanbul 1977, v. VI, p.538. Same page. Helmut Ritter, Orientalia, Istanbul 1933, v. I, p.79. Arberry, mentioned work, p.14 (Introduction). Cabiri, Muhammed bid, The Formation of Arabic Reason, transl. Ibrahim Akbaba, Istanbul 1997, p.396.
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Taarruf is one of the primary reference works of history of tasawwuf among those written by al-Sarradj (died 378/988), Abu Talib al-Makki (died 386/996), al-Sulemi (died 412/1021) and al-Kushayri (died 465/1073).26 All researchers, be it old or new, have made use of this source. It continues to day to be an irreplaceable reference work for many studies at national and international level, and the views it contains are also a subject of academic studies by others. In this regard, it has, due to the information it presents, attracted and impressed readers since the period in which it was written. The first thing that Taarruf does is to show who is a Sufi, and who are the true Sufis. Subsequently, it looks deep into all subjects of Islamic creed and the rules of tasawwuf, saying the final word as if to say These are the creeds of the Sufis, and this is what tasawwuf truly is. Taarruf presents the Sufi perspective in the most important discussions of the time like tawhid, or the attributes of Allah. The book discusses such matters on the basis of Quranic verses, hadiths and accounts of the companions of the Prophet, providing examples of consensus of earlier Sufis.27 In the first part of his work, Kalabadhi provides a good summary of the Muslim creeds. The fact that he says We believe in Allahs words and surrender to His will in those matters whose nature or quality we do not know, and we also believe in the words and will of Allahs Rasul (pbuh), shows that he avoids kalamic interpretations, which indicates his closeness to Salafite creeds and practices.28
26 27 28
Taarruf is the oldest reference work in the history of tasawwuf, which provides information on main Sufi subjects. One has to admit that there are many Sufi works that are dated earlier than Taaruf. Some works by Haris al-Muhasibi (died 243/857), Junayd al-Baghdadi (died 297/909), Mansur al-Hallaj (died 309/921), Ibn Khafif (died 372/982), and Niffari (died 354/965) have survived, and some of them have even been translated into Turkish. But since none of the foregoing works discuss all topics of tasawwuf in one volume and in a very orderly fashion, it would not be wrong to describe Taarruf as the first systematic work in this area.29 With this work, Kalabadhi put tasawwuf back on track, preventing any deviations from its original course, in which sense he laid the foundation for Kushayri (died 465/1073) and Ghazali (died 505/1111). Written as a reaction to non-shariah tasawwuf, Taarruf also provided answers to those who reject tasawwuf all together. In this regard, the book starts by appraising true Sufis and criticizing the false ones, aiming at bringing tasawwuf to the line of shariah. It is without any doubt that every age has witnessed several works that present the school of thought associated with that age. If the book is on the period of birth of a school of thought, this makes it even more important. And Taarruf is an important book in that it present the Sufi understanding of a certain period, which makes up the birth and development of the Sufi school of thought. In short, Taarruf, with the topics it addresses and the scholarly and formalistic style with which it addresses those topics, the reasonable
Arberry, A. J., Al-Kalabadhi, IA, Istanbul 1977, v. VI, p.538. Uludag, Early Period of Tasawwuf, p.10. Same work, p.15.
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Uludag, Early Period of Tasawwuf, p.19.
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and moderate explanations it provides, and the authentic interpretations that it makes, is an exclusive classic and an indispensable reference book among other works of tasawwuf. Today, Kalabadhi and Taarruf are among the most fundamental sources in tasawwuf studies. Many commentaries to and manuscript copies of Taarruf were written, which is an important evidence that this book attracted a great deal of interest in the centuries to follow. Especially in its earlier days, Ta'arruf was much welcomed and read, a lot of commentaries being written to it.
2. Bahr al-Fawaid
It is another work by Kalabadhi which is at least as important as Taarruf. This book is cited with various titles in dierent sources, which are Bahr al-Fawaid al-Musamma bi Maan al-Ahbar, Maan al-Asar, Maan al-Ahbar, Miftahu Maan al-Ahbar, Maan al-Ahadis al-Mustafawiyye, Maan al-Ahbar al-Mujtabawiyyah.30 Fuat Sezgin records that this book was written in 375 AH.31 There are numerous manuscript copies of this work at libraries in our country and in other countries.32 The copy in Alexandria Municipal Library in Egypt (written in 1011/1602) and the copy in Dar al-Qutub al-Misriyya (1348/1929) was used for the first time by Muhammed Hasan Ismail and Ahmad Farid al-Mazidi to verify 79 out
of 223 hadiths. This study was published by Dar al-Qutub al-Ilmiyya in 1999 in Beirut under the title Bahr al-Fawaid alMashur bi-Maan al-Ahbar. The other study conducted about the work is more comprehensive. Involving the verification of 100 out of 223 hadiths on 17 copies, the study was conducted in 1999 by Fikret Karapinar, which was presented as a Masters Thesis at Seljuk University under the title Verification and Licensing of the First Eighty Leaves of Maan al-Ahbar of Abu Bakr Muhammed Ibn Abu Ishak Ibrahim Ibn Yaqub Ibn Yusuf Ibn Kasir Ibn Hatim Ibn Abd al-Rahman al-Kalabadhi (died 380/990). Another study about the work is Abu Bakr Muhammed al-Kalabadhi and Maan al-Ahbar conducted by Bilal Saklan in 1991. In this study, Saklan provides information about Kalabadhis life and scholarly identity, as well as studying the contents of his work from the point of view of the study of hadith, and of source and reference. Being unpublished, said work was presented as a dissertation for the position of Associate Professor.
Mystical Views of Kalabadhi
30 31 32
Fuat Sezgin, Tarihu Turas al-Arabi, p.175. Same work, p.175. For detailed information on manuscript copies of the work, see Vahit Goktas, Al-Kalabadhi (380/990) and His Mystical Views, Ankara University Institute of Social Sciences, Unpublished Doctoral Thesis, Ankara 2007, p.68.
One should first say that Kalabadhis main reference in almost all matters is ayats and hadiths. The ayats he touches upon in his works are in general related to mystical and moral issues like belief, worship, the return to Allah, orientation, obedience, love, the greatness of Allah, love for and submission to the Prophet (pbuh), knowledge, putting knowledge into practice, al-amru bi al-maruf wa al-nahyu ani
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al-munkar, mujahada, refinement of the ego, etc. His understanding of tasawwuf is not inuenced by philosophy.33 Kalabadhis works contain important information about the intellectual and practical fundaments of tasawwuf. Kalabadhi also provides notable explanations in basic kalamic matters like the existence and oneness of Allah, destiny, the appointed hour of death (ajal) and death, even organizing these under separate headings in a way to present systematical materials that would lay the ground for centuries to come.34 In addition to matters of creed, Kalabadhi also discusses concepts like repentance (tawba), remembrance (dhikr), prayer (dua), ego (nafs), soul (ruh), reason (uqul), heart (qalb), love (muhabbah), self-supervision (muraqaba), observation (mushahada), dream, miracle (karamat), deception (istidraj), annihilation (fana), subsistence in Allah (baka), poverty (faqr), death (mawt), worship (ibadah), moral values (akhlaq), gnosis (marifah) and knowledge (ilm), which are related to the states and stations in tasawwuf. In this way, he presents his views on the intellectual and practical domain of tasawwuf. Such views are also important in that they reect the emergence period of tasawwuf. From the Sufi interpreta-
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Philosophical inuences are almost absent from Early Period of Tasawwuf. By those years, the philosophical thought had not fully penetrated into the Islamic culture. Therefore one could not talk about the philosophizing of Early Period of Tasawwuf. Erginli, Zafer, The Concept of Nafs in Early Sufis The Example of Haris Muhasibi, Unpublished Doctoral Thesis, Bursa 2001, pp. 22,43. For ecstasy, see Ethem Cebecioglu, An Introduction to the Understanding of Ecstatic Ejaculations: A Methodical Essay Tasavvuf Scholarly Academic Research Journal, July-December 2006, issue 17; pp.7-27.
tion point of view, Kalabadhi is one of the first persons to use and advocate these concepts. In the course of discussing mystical subjects in his works, Kalabadhi present his views under separate headings at some places and through the commentaries of ayats and hadiths at others. Reviewing the Sufi literature up to the point, Kalabadhi made observations about his time, held meetings with contemporary Sufis, and tried to show, in the light of the information, documents and findings thus acquired, that there should be and there is no separation or distinction between Sunnite tasawwuf and Sunnite creed (aqaid). Thus, Kalabadhi placed special emphasis on aqaid and kalam in his works, standing out among other Sufi classics in that he approached these matters in a way that unites the mutasharri and the mutasawwuf. Centuries ago, he provided a very good example in a matter that is important today as was important yesterday, paving the way for the integration and unison between Islamic disciplines.35 Like other early Sufis, Kalabadhi presented the rebuilding of man as a solution for the chaotic outlook of social life, for which he emphasized the importance of self-realized and mature men. Sufi terms are milestones in the process of mans maturation. In the Sufi period starting from the 10th century, the use of early Sufi concepts about the education, knowledge and gnosis aspect of tasawwuf became common with Kalabadhi, which is when states and stations were first mentioned.
35
Yetik, Erhan, Klasiklerimiz/V "Taarruf li-Mezhebi Ehli't-Tasavvuf" (Abu Bakr Muhammed b. Ishak Al-Kalabadhi- d.385/995), Tasavvuf Scholarly Academic Research Journal, issue 6 (May 2001), pp.255-264.
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Talking about ahwal and maqamat, Kalabadhi analyzes the human soul, making an attempt at defining its states of default, and the methods to protect ones self from these. In Kalabadhis tasawwuf, mujahada and riyadah hold an important place. While Sufi terms were explained only as words before him, Kalabadhi studied these in two groups, which are stations (maqamat) and states (ahwal). States and stations were difficult to distinguish because of the closeness and similarity between them, and therefore the terms were defined by Sufis as states at some times and as stations at others. While it was not possible to divide these terms into two generally acceptable groups of states and stations, the characteristics of station (maqam) and state (hal) were defined. Accordingly, station (maqam) is a meaning between one and Allah, it is earned through eorts, and therefore it is permanent. Each station has a starting and ending point. One has to master one station before he can move on to the next. According to some, passed stations are abandoned. Early Sufis stated that only a mature Sufi can hold several stations. On the other hand, state (hal) are meanings that reach mans heart as a blessing from Allah. They are temporary, and not permanent. No one knows when or with what qualities they will come. According to some, the meanings which are states in the beginning can evolve into a station in one. State is the starting phase of station; a state will evolve into a station in time. And according to others, states are the outcome of stations, and stations are the outcome of actions, therefore he who acts in the most genuine manner holds the highest of all stations, and he
who holds the highest station is the one whose state is the greatest and highest of all. In his works, Kalabadhi discussed terms under the light of religious principles as much as possible, and avoided to include any meanings other than that. In his Taaruf, Kalabadhi names and explains seventeen terms as stations (maqamat), which are repentance (tawba), asceticism (zuhd), patience (sabr), poverty (faqr), humility (tawadu), fear (khawf), piety (taqwa), sincerity (ikhlas), thankfulness (shukr), reliance (tawakkul), contentment (ridaa), certainty (yaqin), remembrance (dhikr), intimacy (uns), nearness (qurb), contact (ittisal), and love (muhabbah). The terms contained in Taarruf are isolation (tajrid) and individuality (tafrid), ecstasy (wajd), victory (ghalaba), intoxication (saqr) and sobriety (sahw), witnessing (shuhud) and concealment (ghaybah), being gathered (jam) and separated (farq), epiphany (tajalli) and veiling (istitar), annihilation (fana) and subsistence in Allah (baqa), gnosis (marifah), unity (tawhid), gnostic (arif), willing one (murid) and willed one (murad), striving (mujahada) and interaction (muamalat), abstinence (wara), pleasantry (latifah), discernment (firasah), impulses (khawatir), dreams (ruya), Allahs jealousy (gayratullah), tolerance (tahammul), death (mawt), and hearing (sama). Other than these terms, Kalabadhi also expressed views on creeds, morals and politics. Being the act of stripping o ones visible and invisible stains and filth to reunite with the existence, repentance (tawba) is the first but a very important step in ones process of attaining the consciousness of spiritual maturation (taqamul) and self-realization. At this step, the traveler (saliq) has turned his face away from all other than Allah and has
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made his mind for travelling along the stations of reunion (wasl). Allah waits for His subject to reunite with Him, rejoicing in his repentance. Kalabadhi mentions three types of repentance. He says that common people (awam) repent from sins, saints (awliya) repent from unawareness (ghafala), and prophets (nabi) repent from seeing themselves to be incapable of attaining what others have.36 In other words, nabis repent from the inability to attain the higher stations of those sent before them.37 According to Kalabadhi; the achievement of a person with is to regret none that is lost. In this station, one is not upset about what he may have lost, and he does not seek it either. Wara is the state of abstaining from not only suspicious, but also allowable things. Because the station of wara is not one of praying and asking, it is a state of contentment (ridaa) and surrender (taslim). Wara calls for asceticism (zuhd). Zuhd is to abstain from following the desires of the carnal self, to keep a distance from all kinds of shahwah; and finally to keep a distance even from permitted things (halal), abandoning all that causes one to drift away from Allah. It is considered a major sin to have pride in ones zuhd. Because the things that one may abstain from are already unworthy things that do not belong to him. Therefore there is nothing to be proud about zuhd. One of the stages of spiri-
tual maturity, according to Kalabadhi, is patience (sabr).38 Seeing patience and the state of poverty through reliance on Allah (tawakkul) and contentment (ridaa) with what He ordains (qada) as the ornament of prophets, sign of virtuous subjects, and jewelry of true believers,39 Kalabadhi also interprets it as keeping ones nafs away from those things that are forbidden by Allah, imprisoning the carnal self in order to do Allahs bidding.40 Our Sufi talks about patience for patience, in which case the purpose of patience would be patience itself, and not something else.41 Sahl Ibn Abdullah al-Tusteri (died 273/886) said Sabr is waiting for Allah to open an exit. Therefore Sahl sees patience as the most virtuous and highest service.42 Kalabadhi interprets the saying, Patience is to be patient about patient, as waiting for an exit to be opened while engaging in the practice of sabr.43 Sahl Ibn Abdullah al-Tusteri interprets the verse, Ask for help through prayer (salat) and patience (sabr)44 as follows: Ask Allah for help, and have patience about Allahs order.45 Kalabadhi sees patience as a purifying element. According to him, one who is patient about troubles will be
38
39 36
37
Al-Kalabadhi, Taarruf, p.92; using a very similar discourse, Al-Sarradj suggests that repentance of common men (tawba al-awam) is from sins, while repentance of chosen men (tawba al-hawass) is from unawareness (ghafala). Luma, p.43. Al-Kalabadhi, The Path of the Sufis, transl. Tacettin Okuyucu, Konya 1981, p.151.
40 41 42 43 44 45
While al-Makki mentions patience as the second station, Al-Sarradj places it in the fifth. See Al-Sarradj, Luma, p.46; Al-Kalabadhi, Taarruf, p.94; al-Makki, v. I, p.298. Al-Kalabadhi, Bahr al-Fawaid, lf. 163a. Al-Kalabadhi, Bahr al-Fawaid, lf. 165b. Recai, Hulasa, p.284. Al-Kalabadhi, Taarruf, p.94. Al-Kalabadhi, Taarruf, p.94. Baqara, 2/45 Al-Kalabadhi, Taarruf, p.94.
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purified from the filth of sin.46 But patience must be shown at the first instant of facing the trouble. For Kalabadhi, it is a characteristic quality of servitude to show that one needs Allah.47 He says that servitude is built on two things: knowing Allah, which is marifatullah, and needing Allah, which is iftiqar. Marifatullah is considering Allah to be free of any incomplete attributes (tanzih), while needing Allah is to see ones own self being used by Allah, observing his words and actions with Allah. Kalabadhi states that fear (khawf) and hope (radja) are two feelings that should always be at the foundation of worship. Khawf has steps too; a sorrowed state of fear first occurs due to a loss, and later on it evolves into vigilance (tayaqquz), and the final stage of khawf is fearing only for Allah without the fear of ones end. And in radja, this reaches the level of hoping only to attain Allah. At this level, Allah will keep safe from all fears those whose khawf and radja is toward and for Allah. Piety (taqwa) is ones being aware of his weakness in front of Allah, and being honest with ones self. The more honest and honorable one is, the stronger his conscience is. Therefore, the most pious (muttaqi) of persons are those with the strongest conscience. Consequently, taqwa is to abandon suspicious things in the first place, and then to also abandon permitted things that cause one to drift away from Allah. Any pious person should regard his piety as incomplete, and ask Allah for forgiveness. And finally, one
should not live in taqwa, but should be annihilated in taqwa. That is to say, the creator should be included in the work, and the work in the creator. Kalabadhi defines sincere action (ikhlas al-amal) as ones abandoning everything for Allah, and turning to Him in and for all committed deeds, and seeing each action as a reason for repentance (tawba).48 Since worship (ibada) is, in the real sense, a secret between one and Allah, the ego (nafs), the devil (shaitan) and even angels (malaqut) should not intervene. In this context, ikhlas is the state whereby nothing comes between one and Allah. A person who is in this state will drift away from the wants and desires of the carnal self, aiming only at Allah and His contentment. He does not see the good deed that he does, at which point ikhlas constitutes the heart and soul of every deed. Kalabadhi explains the dierence between praise (hamd) and thankfulness (shukr) as follows: shukr is to understand that the blessing (nimat) comes from the Blessor, and to serve Allah in everything that he orders and bans. Hamd means to praise (sana) Allah, and to see the incompleteness of ones own thankfulness. Defining the ultimate point of shukr as the point where one, after much endeavor, sees his incapability in duly thanking, Kalabadhi divides shukr into thankfulness toward Allah and toward people. He suggests that being thankful to people is easier, and that any person who loses this type of gratitude is likely to lose more in thankfulness toward Allah, which is far more difficult.49
46 47
Al-Kalabadhi, Taarruf, p.94. Al-Kalabadhi, Bahr al-Fawaid, p.209.
48 49
Al-Kalabadhi, Taarruf, p.99. Same work, p.167-169.
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Reliance (tawakkul) is the absence of reaction against the deeds of Allah. It is a state of full surrender in the absence of regrets for the past. The essence of reliance is contentment and closeness to Allah. The hadith, Tie your camel first, then put your trust in Allah, which is commonly misconceived, is interpreted by Kalabadhi as being silent against the verdict of destiny. Kalabadhi explains in his work that contentment (ridaa) is mutual. Technically speaking, ridaa belongs to the created, while ridwan belongs to Allah. Combined, ridaa and ridwan would yield to satisfaction (itminan), stillness (sukun) and peace (huzur). The following dialogue between Sufyan-i Sarwi and Rabia al-Adawiyya (died 185/801) emphasizes the mutual nature of ridaa: Hearing Sufyan-i Sarwi (died 161/778) pray O Allah, I ask for your contentment, Rabia al-Adawiyya (died 185/801) replied Are you not ashamed to ask for the contentment of a Person with whom you are not content yourself?50 According to Kalabadhi, the purpose of creating man is servitude (ubudiyyah) to Allah. The purpose of ibadah is to attain yaqin, which is the truth about faith (iman).51 Allah will place His remembrance in the heart of the one who masters his false desires (shahwah) and liberates himself from the darkness of the carnal self, whose hearts are now satisfied (mutmain).52 If one keeps busy with the remembrance of Allah, He will make it easier to remember, the light of Islam will expand his chest, His remembrance will
50 51 52
bring comfort and peace to his heart to such extent that he forgets about the world and the self. He drifts away from his self and abandons the world. Allah keeps that person away from keeping busy with others than Him. Allah says: I befriend and accompany those who remember Me. He removes the veil between one and Him. The subject almost sees Allah. 53 Through dhikr and mujahada, no false desires shall reside in ones heart, the fear at the beginning of the journey is replaced by hope, which produces intimacy (uns) in the heart.54 One could get closer to Allah in a state whereby he is annihilated (fana) from others and gathered (jam) with Him. Fana and jam are two states that belong to the created. One cannot get closer to Allah by virtue of his own attributes (sifat). The only way of getting closer to Allah is through His favor and blessing. According to Kalabadhi, when one gives up all hope of getting closer to and reaching Allah while he is himself, Allah treats that person with his blessing, diverting him away from the state of despair (yas).55 Contact (ittisal), is the attainment of the state of neglect (dhuhul). In other words, the reverence of the one in contact (ittisal) for Allah prevents him from revering others.56 Ittisal is a state whereby one sees none but the Creator, and holds in his heart no image but that that of the Creator. For him,
53 54 55
Al-Kalabadhi, Taarruf, p.102. Same work, p.81. Al-Kalabadhi, Bahr al-Fawaid, lf. 145 b.
56
Al-Kalabadhi, mentioned work, p.105. Al-Kalabadhi, Taarruf, p.106. Al-Kalabadhi, Taarruf, 107; Kuseyri says that any person who thinks of himself to be close to Allah is indeed very far therefrom. See Kuseyri, Risale p.82 Al-Kalabadhi, Taarruf, p.78.
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action means separation while stillness denotes reunion.57 Ittisal is a quality that belongs to men of self-possession (tamkin) and sobriety (sahw). Just like the intoxicated being banned from prayer (salat), one who is under the inuence of inattention (ghafala) is veiled from reunion. 58 While some contemporary Sufis preferred the word ishk instead of muhabbah, which originates from the Quran, Kalabadhi preferred to use the word muhabbah, avoiding the use of ishk except for a few places. He dealt with and commented on many hadiths on muhabbah in his Bahr alFawaid, where he freely explained his mystical views on love, commenting on hadiths using the pleasures associated with good morals, love and the heart of man. Although he comfortably expressed the advanced stages of love, he took special care not to use the word ishk very often. Kalabadhi draws a distinction between bashfulness (haya) before Allah and before creatures. Haya before Allah is to abstain from committing sins against Him, and to hold no one but Him in ones heart. Therefore, bashfulness in this sense means cleansing false desires (shahwah) and negative emotions from ones heart. In this context, Kalabadhi asks, How can one not be embarrassed before Allah when he sees others than Allah in his heart?59 This is the state of muraqaba, which is the highest level of bashfulness.60 Haya is directly related to muraqaba and ikhsan. In muraqaba, the traveler (saliq) abstracts himself from everything, and
by resetting his lower self, he is liberated from false egos, self-realizing through the unfolding of all potentials.61 And bashfulness before the creatures is the manifestation of Allahs names and attributes in one, which results in sound moral values. Judging by the importance Kalabadhi attaches to the liberation from the captivity of the ego that, it is not surprising that he focused mostly on annihilation (fana) and subsistence in Allah (baqa) in his book Taarruf in which he dealt with the rudiments of tasawwuf. This is in fact the fundamental concept upon which tasawwuf is built. The concept of fana refers to a state where man loses himself in the being of the Creator, thus attaining the possibility to live within and through Him. Elimination of self-consciousness yields to a state of unity of the pure and absolute truth that precedes the object-subject duality. Kalabadhi lists ecstasy as one of the truths about creed, which results from states of devotion (zuhd), certainty (yaqin), asceticism (wara) and sincerity (ikhlas). Being a precursor of the coming states, ecstasy ceases to exist at the moment of observation (mushahada). Ecstasy has a comforting eect on those who like it, yet a person who is in the presence of the Truth (haqiqah) loses ecstasy as he is in peace. In other words, ecstasy is inversely proportional to peace. 62 In Kalabadhi, being gathered (jam) is the state of annihilation (fana), and being separated (farq) is the state of subsis-
57 58 59 60
Same work, p.108. Same work, p.78. Same work., lf. 249a. Muhasibi, Risaletul-mustersidin, p.181.
61 62
Maslow, Abraham, The Psychology of Being Human, transl. Okhan Gunduz, Istanbul 2001, p.104. Mustemli, Sharh, v. IV, p.1455.
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tence in Allah (baqa).63 In other words, one reaches the state of jam when he knows that he exists for the Truth (haqiqah), which is the state of pre-existence (adam) and annihilation (fana). With this state comes the power and knowledge of Allah. The knowledge here is the knowledge in the fixed spirits (ayan-i sabite), and nothing else. There is no dierence between ones absence or existence. One neither obtains any benefits nor protects himself against harms. Their qualities are as they were defined in the beginning of time. For the traveler (saliq), jam is absence (ghayba), and farq is presence (huzur). Because while one is entranced and sees himself under divine control in ghayba, he sees his actions states in farq. 64 In his explanation of Allah's jealousy (gayratullah), Kalabadhi also says that Allah does not like his subjects to be committing deeds that would cause them to drift away. Furthermore, we also understand from relevant hadiths that Allah dislikes to have partners ascribed to him. According to Kalabadhi, it is not uncommon among persons who have attained certain spiritual stations to experience states of altered perception like hearing voices, visions, or receiving a warning or joyful tidings in dream. Kalabadhi discusses Sufis in the context of heart purification (tasfiyya) and ego refinement (tazkiyya). What Sufis actually seek to achieve is neither miracles (karamat) nor
reputation. On the contrary, all eorts and labor is for the purpose of purifying the heart and refining the ego, which eventually leads to approval by Janab-i Haqq.65 Kalabadhis tasawwuf is built on an attitude whereby the individual keeps busy with his own state and serves others, avoiding to keep busy with other peoples defects. Sufis who talk of their states are regarded as beginners. Speech is the deed of those Sufis who have not made any progress in tasawwuf. Speech is seen as a desire of ego. 66 Early period classics place meticulous and rigorous focus on matters related to creeds. This meticulousness and rigor is felt more strongly in Kalabadhi. Before going into Sufi terms and the other topics of tasawwuf, he tried to present the Sufi point of view and understanding on creeds. The fact that Taarruf provides detailed views and the views of other Sufis on matters of creed, and also that Bahr al-Fawaid takes every opportunity to touch upon matters of creed when commenting on hadiths shows Kalabadhis sensitivity about itiqad in line with the structure of the period. Providing information on matters of creed, he defends the ahl al-sunnah creed, criticizing the members of the Murjia, Qadariyya and Rafiziyya.67 With his particularity in tawhid, he paved the way for the Sufis to follow. Having said that,
65 66
63
64
Al-Kalabadhi, Taarruf, p.119. Sulemi attaches to the state of cem the same meaning as that of the state of fena. Sulemi, Tisatul-Kutub, p.131. Al-Kalabadhi, Taarruf, p.119.
67
Al-Kalabadhi, Taarruf, p.24. Al-Kalabadhi, Bahr al-Fawaid, p.42; Sufis typically complain about speech in that it is a scourge of the tongue like self-centeredness, conceit or arrogance. They also complain that speech cannot directly replace the spiritual experience. But they do not absolutely oppose speech. For detailed information, see Cakmaklioglu, Mustafa, Language-Gnosis Relation in Ibn al-Arabi, Insan Publications, Istanbul 2007. Al-Kalabadhi, Bahr al-Fawaid, p.140.
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Kalabadhi chooses to stay out of the speculative aspects of kalam. In his works, he prefers to provide a foundation for Sufi views on creeds rather than the theoretical side of kalam (nazariyyah). This involves a reaction to certain degenerated non-shariah Sufi movements like Ibahiyya, Hululiyya and Ittihadiyya which were common in his time, and also a reaction to those who reject tasawwuf. Kalabadhi, like Hakeem Tirmizi (died 216/831), sets a direct relation between reason and gnosis. He suggests that gnosis cannot exist in one without reason.68 In one place, Tirmizi says that reason is a property owned by gnosis. He explains that the source of reason is the brain, and it is located in the chest area (sadr), and its field of activity is the whole body. Therefore, in Kalabadhi, reason is a concept that is mentioned along with knowledge and gnosis. As an opposite, one could suggest that reason does not exist where there is no knowledge and gnosis. Ego (nafs) and false desire (shahwah) are the enemies of knowledge (ilm) and reason (uqul). Kalabadhi divides knowledge into classes: 1. Knowledge through education (ilm al-dirasah): Also called knowledge through kindling (ilm al-iqtibas), this is the knowledge of rules (ahqam) which is acquired once one has matured in the knowledge of unity (tawhid). 2. Knowledge through inheritance (ilm al-warasah): This is the knowledge of the scourges and tricks of the ego (nafs), the scourges of doing (amal), and
the deceitfulness of the world.69 Gnosis (marifah), knowledge (ilm) and reason (uqul) are three inseparable concepts in Kalabadhi. Gnosis calls for knowledge, and knowledge in turn calls for reason. That is to say reason is knowing through knowledge, knowledge is knowing through gnosis, and gnosis is knowing through the Truth (haqiqah).70 Sufis interpret unveiling (kashf) as the unfolding of potential knowledge and the awakening of the inner consciousness dormant in the heart (qalb) of man. To point out the dierence between looking and unveiling, Abu Hussein al-Nuri (died 295/907); The unveiling of those seen by the eye is through looking, while the unveiling of the heart is through a state of contact (ittisal).71 According to Kalabadhi, disclosure (mukashafa) is the discovery of the soul.72 Kalabadhi states that the knowledge of unity (tawhid), jurisprudence (fiqh), wisdom (hiqmah) and gnosis (marifah) are followed by the knowledge of impulses (khawatir), observation (mushahada) and disclosure (mukashafa). The knowledge of mukashafa is also termed as the knowledge of signs or the knowledge of marifah. Since it is impossible to express with words the observation of the heart and the unveiling of the soul, this knowledge is called the knowledge of signs. Such particulars are discerned by the
69 70
68
About Jobs following prayer: I was struck by trouble, (I take shelter in you), You are most merciful among the merciful, which is cited in Enbiya: 83, Al-Kalabadhi says that Job is pleading in this manner for the fear of losing his mind. Al-Kalabadhi, Taarruf, p.141.
71 72
Al-Kalabadhi, Bahr al-Fawaid, p.100. Same page. In Al-Kalabadhi, gnosis (marifah) reveals itself not in the Gnostic sense, but in the form of conscious devotion (zuhd). Therefore marifah is associated with knowledge and wisdom, and not with existence, and this knowledge is the one that helps one reach selfknowledge. Al-Sarradj, Luma, p.339. Al-Kalabadhi, Taarruf, p.87.
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states of reunion (wasl) and ecstasy (wajd). This knowledge is opened to none other than those who experience mystical states (hal) and attain these stations (maqam). That is to say, since wajd is a state, it could be comprehended solely by experiencing, and not by reading.73 Kalabadhi says that all Sufis agree upon the saying The soul is a meaning that gives life to the body.74 Sufis have searched for a divine quality in the soul. It is the soul that makes man eligible for becoming Allahs caliph on earth.75 Thanks to the divine aspect of the soul, like the body eats the food that is meant for it, the food of the soul is the remembrance of Allah.76 Seeing nafs as something entrusted to all organs, Kalabadhi states that he who keeps his nafs away from shahwah is a man of taqwa, and that Allah will feed any man who is a man of taqwa.77 According to Kalabadhi, soul is a tribe while nafs is a singular thing. Soul is a chilly breeze, and nafs is a warm breeze. The soul is cold when it is blown into the body. It warms up once nafs is introduced into it.78 Judging from the fact that Kalabadhi does not include any animal metaphor for nafs, one has to reason that his views are not shaped under the inuence of philosophical arguments. One does not see in early Sufis and in Kalabadhi any view on the ripening and maturation
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of the nafs. He perceives nafs as a negative, and the soul as a positive element.79 Discussing dreams in three parts in another place, Kalabadhi says: One is joyful tidings (mujda) from Allah, another is a daunting of evil (shaitan), and another is the speech of the ego (nafs).80 One could say that the dream of the believer (mumin) is mujdah while dreams of others whose hearts are darkened with the habit of ascribing partners to or denying Allah, and greater sins are warnings.81 Kalabadhis explanation of dreams is in line with the general understanding. He also provides real life examples of true (sadiq) dreams.82 According to the general understanding, there is a very close relationship between sadiq dreams and revelation (wahy). 83 In Sufi thought, being the eye for universal perception/ grasping, qalb is identical with ayn al-yaqin. Ayn al-yaqin is also the spring of eternal life, which is explained with the metaphor of moon. Everything that exists in this universe is a product of grasping through ayn al-yaqin, which is the spring of heart.84 Kalabadhi explains that fuad and qalb are essentially the same things, but fuad is used for the inside,
79 80 81
74 75 76 77 78
Al-Kalabadhi, Taarruf, p.87. The person who reaches the state of ecstasy is a person that got closer to the Truth. Through his light and power, Allah takes upon himself the responsibility of a person experiencing such state. al-Makki, Kutul-kulub., v. II, p.90. Al-Kalabadhi, Taarruf, p.68. see Hicr, 15/29. Al-Kalabadhi, Bahr al-Fawaid, p.185. Al-Kalabadhi, Bahr al-Fawaid, p.160. Al-Kalabadhi, Bahr al-Fawaid, lf. 188a.
82 83
84
Jung, Insan Ruhuna Yonelis, p.157. Al-Kalabadhi, Bahr al-Fawaid, 318. Carl Gustav Jung, Psychology and Religion, transl. Cengiz Sisman, Insan Publications, Istanbul 1997, p.34. Jung defines dreams also as revelation. Al-Kalabadhi provides some real-life examples on the truthfulness of dreams. see Al-Kalabadhi, Taarruf, pp.214-215 See Bukhari, Tabir, 26. For detailed information, see Abdulgaar Aslan, revelation in Quran, (Unpublished Doctoral Thesis) Konya, 1997, pp.90-92 Martin Lings, Yakin, p.59.
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and sadr for the surrounding of the heart.85 Heart is named in this way owing to the fact that it has two aspects, and that it can transform from one to another. What the eye grasps is called ( )vision, what qalb grasps as ilm, and what fuad grasps as yaqin. In other words, ilm is associated with qalb, and yaqin with fuad.86 Seeing ahl al-ilm, arbab al-qalb and ashab al-mukashafa87 at the same level, Kalabadhi means sincere men when he uses the term ahl al-yaqin. 88 According to Kalabadhi, hiqmah is a knowledge that is essential for ones own salvation. For any person who performs his duty properly, it becomes easier, since he attains the manners of Allah, to improve his morals, to get away from worldly desires, and to abandon the world. Kalabadhi suggests that it is possible for a person of this station to supervise any impulses (muraqaba al-khawatir), and to purify his secret and soul (tathir al-sarair). This is the knowledge of gnosis (marifah). Only those who acquire the knowledge of Fiqh, Tawhid and Hiqmah can learn the knowledge of marifah.89 In Kalabadhi, discernment (firasah) is not knowing the unseen (ghayb), but hitting the target (isabah). Firasah is a light that forms in the heart as a result of refinement of the ego (tazkiyya) and purification of the heart (tasfiyya), which
85
86 87 88 89
Al-Kalabadhi, Bahr al-Fawaid, p.72; Muhasibi draws a distinction between qalb (heart) and sadr, suggesting that sadr encompasses qalb. In Muhasibi, sadr is in general the totality of the inner world where feelings and intentions of one take place. See Muhasibi, Risaletulmustersidin, p.36. Al-Kalabadhi, Bahr al-Fawaid, p.149.. Al-Kalabadhi, Bahr al-Fawaid, p.149. Same work, lf. 217b. Al-Kalabadhi, Taarruf, p.87.
is a blessing from Allah. In Kalabadhi, the argument about abstaining from the firasah of the sincere believer (mumin) refers to the avoidance of the peril of conceit (riya). Firasah can only appear after one is liberated, as a result of dierent states (ahwal) and stations (maqamat), from the reign of the nafs, and purify his inner world. 90 According to Kalabadhi, ruyatullah is seeing Allah in the hereafter. No creature of the world, including Prophet Muhammed (pbuh), has seen or will see Allah. Mentioning rational and transferred evidence on ruyatullah, Kalabadhi explains that ruyatullah will be possible for gnostics and those who ask for more than the blessings in heaven, and that this will be a permanent state. Ruyatullah is permissible (jaiz) by reason, and obligatory (wajib) by transfer. Defining those who were sent a prophet and were the addressee of the invitation as a nation (ummah), Kalabadhi divides them into groups. Some of them were sent a prophet and invited, and yet did not take the invitation. Such are the People of the Book (ahl al-kitab) and polytheists (mushrikun), who will not go into heaven. Some were invited and took the invitation, but failed to do good deeds because of laziness or for any other reason whatsoever. Since they accept the oneness of Allah and Muhammed (pbuh) as a prophet, they are deemed as believers although they have no good deeds, and called ummah al-dawah wa al-ijaba. They are not ummah al-ittiba. And those who take the invitation and act as ordered are called ummah al-dawah wa al-ijaba
90
Al-Kalabadhi, Taarruf, p.151.
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wa al-ittiba.91 Prophet Muhammed (pbuh) is a human like other people, but he is of a special quality since he received the revelation (wahy). This quality does not cover infallibility (ismat) in the sense of protection from sins, legitimacy (tashri) in the sense that revealed orders apply to the whole humanity, and other qualities like guaranteeing of the hereafter. On top of that, familiarity with Ahl al-Bayt is ones salvation from the ames of hell. Loving them is ones clearance across the Bridge of Hell (as-Sirat). Befriending for them is liberation from torment (azab). The opposite of friendship (walaya) is enmity. Walaya is treating one in a friendly manner, is alliance. Holding Muhammed (pbuh) special and befriending his ahl al-Bayt is to help and befriend Rasulullah (pbuh). One needs to represent Allah as well. Representing Allah is liberation from Hell (Jahannam). Azab takes place in the grave (qabir), on the Judgment Day (qiyamah), and in Jahannam. Whoever is safe from azab, he is safe in all aspects.92 Kalabadhi defends that Rasulullahs intercession (shafaat) is reality,93 and that some sins may be forgiven through shafaat. 94 According to Kalabadhi, there are two types of sainthood:95
91 92 93 94 95
Al-Kalabadhi, Bahr al-Fawaid, lf. 232b Same work, p.302. Al-Kalabadhi mentions the following verses as proof that intercession is real: Duha, 93/5; Isra, 17/79; Enbiya, 21/28; Suara, 26/100. Al-Kalabadhi, Bahr al-Fawaid, p.113. In making this classification, Al-Kalabadhi is inuenced by Hakeem Tirmizi. While Al-Kalabadhis views on sainthood are not as broad as those of Hakeem Tirmizi, the fact that he provides complete information shows that he has a strong mastery over the knowledge of the time. Cift, Salih, Hakeem Tirmizi and His Understanding of Tasawwuf, pp.223-283.
1. This is the type of sainthood that puts one out of a state of enmity with Allah and Islam, in which sense every believing individual is a saint. This is also called walaya alamma (common sainthood). This kind of sainthood does not require that the state of saintliness is realized in the person of certain Muslims, and that this is apparent. On just says that all believers are saints in general, and: For sure, the believer is the saint (friend) of Allah.96 2. This is sainthood in the sense of appointing (ikhtisas), selecting (istifa) and befriending. This is called walaya al-hassa (sainthood of the chosen). The station of sainthood in this sense requires that one is familiar with and understands the truth about sainthood. A saint who has attained this level will be safeguarded against looking at and seeing his ego. It is therefore that conceitedness will not get to him. Providing information on and going into discussions about matters of creed and kalam, like a scholar of kalam does, Kalabadhi does not provide much information about practices of worship (ibadah). And on those matters for which he provides information, he approaches and tries to explain the matter like a Sufi, and not like a scholar of fiqh. For example, for purification (taharat), he provides no information about the impurities that require purification, or about how ablution (wudhu) or full body ablution (ghusul) is practiced. He discusses matters from exoteric (dhahiri) and esoteric (batini) points of view. He describes batini taha-
96
Al-Kalabadhi, Taarruf, p.74.; Walaya al-Amma; Allah befriends believers. As Baqara: 257 states, this is the sainthood which all believers share. See Dilaver Selvi, Sainthood (Walaya) and Miracle (Karamat) in Islam, Umran Publications, Istanbul 1990, p.42.
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rat as purifying ones interior from the habit of looking at others than Allah, and describes dhahiri taharat as taharat from hadas, and as wudhu and ghusul. Understanding continuous abdast not as trying to stay with abdast for as long as possible, but as performing the wudhu when hadas occurs, the author justifies this by saying that the mumin is constantly in either of the two states, which are muraqaba and dhuhul.97 This shows that tasawwuf attaches more importance to the inner nature of man.98 Being a common term in the Tariqah period, the word murid was used by early Sufis more in relation to will. This word was used in the meaning of one intends and wills none but Allah.99 According to Kalabadhi, both Allah and man are both murid and murad. But Allahs being murid and murad precedes mans being murid and murad. That is to say, every true murid is murad at the same time.100 Because when one wills Allah, he wills Him by virtue of the will from the beginning of time, which originally comes from Allah Himself. Because if Allah did not will one, he would not be murid. It is because Allah willed His subject first that the subject can subsequently will Allah. Allah says the following about this: Allah loves them, and they love Allah;101 Allah is content with them, and they are content with Allah;102
Allah gave them repentance (tawba) so that they can repent.103 Allahs giving His subjects tawba means that He first turned to His subjects so that they can turn to Him.104 Annihilation of mans will in the will of Janab-i Haqq is the highest point that human will can attain. 105 While concepts like forty-days of isolation (arbaeen) or solitary retreat (khalwat) are not to seen in early-period tasawwuf, thus one finds in Kalabadhi such concepts as striving (mujahada) and austerity (riyadah), which constitute the very basis of the foregoing. Again, Kalabadhi does not provide any insight as to whether one needs a guide (murshid) for mujahada. Accepting and enduring all suering is ones own jihad.106 Like endurance, spending in the name of Allah is also jihad. 107 Interpreting the hadith, Pilgrimage (hajj) is the jihad of the weak and women,108 in conjunction with mujahada, Kalabadhi suggests that hajj is the jihad of a weaker person who has a chronic health condition or disability.109 Kalabadhi discusses the formation of deeds (amal) in three stages, which are words, thoughts and actions. Words are the deeds of the tongue, thoughts are the deeds of the heart, and actions are the deeds of the body.110 Man has
103
Al-Kalabadhi, Bahr al-Fawaid, lf. 239b. Maslow says A person should be honest with himself and should search for the source of his actions in his inner nature. Maslow, The Psychology of Being Human, p.172. 99 Muhasibi, Riaye, p.110; Al-Sarradj, Luma, p.334. 100 Al-Kalabadhi, Taarruf, p.139; Kuseyri, Risale, p.204. 101 Maide, 5/ 54. 102 Maide, 5/119.
98
97
Tevbe, 9/118. Al-Kalabadhi, Taarruf, p.139. 105 Mawlana puts this as follows: He who has surrendered his will to Allah is the one that does the real work. For he has abandoned all works for the work of Allah. Masnawi, v. VI, b. 586. 106 Al-Kalabadhi, Bahr al-Fawaid, p.161. 107 Same page. 108 Ahmet b. Hanbel, Musned, 3/321,399. 109 Al-Kalabadhi, Bahr al-Fawaid, p.160. 110 Al-Kalabadhi, Bahr al-Fawaid, lf. 236a.
104
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some innate qualities. Some of these qualities are negative and they need to be tamed. One can purify and clean himself from these through riyadah and training. If one corrects his morals and clean himself from these, his intentions will be straightforward, his character beautified, and he will develop good habits. When one is trained and tamed, the nobility in his nature will start to show itself.111 Defending that mans morals can be corrected,112 Kalabadhi rejects the Mutazili understanding that says that man is absolutely free, and the Jabri understanding which attributes no freedom to man, showing that he follows the ahl al-Sunnah line. This attitude of early Sufis is important for understanding into what line tasawwuf was first born and developed. In his works, Kalabadhi provides examples about how beautiful some Sufis were in their deathbeds. These examples suggest that Allah does not cause any suering when taking the souls of his beloved subjects, and that he furthermore persuaded those subjects to give up their souls, resulting in a beautifully natural state of death. In conclusion, the purity and clarity of tasawwuf in its period of asceticism started to degenerate in time. In this century, the essence of and the truth about ascetic was life gradually lost. Meaning of tasawwuf was gone, while only form was left behind. In this period, those who do not understand and experience tasawwuf claimed themselves to be Sufis, and those who lack the qualities of being a Sufi made attempts at beautifying themselves with tasawwuf.
Those who verbally accepted tasawwuf denied it with their actions, and many things that were against the essence of tasawwuf were being included in tasawwuf. Kalabadhi lived in such an environment in the 4th century AH, and he got himself into a struggle for bringing tasawwuf back to a legitimate ground, thus realizing what he advocated. In this period, Kalabadhi is also important in that he is one of the first Sufis to write a book on tasawwuf. In his Taarruf, he discussed concepts of tasawwuf for the first time. And in his Bahr al-Fawaid, he interpreted hadiths whereby he discussed the love for and the orientation toward Allah, abandonment of the love for the world, that worldly blessing are temporary, waking up from a state of unawareness (ghafala), the negativity of spiritual diseases like pride, conceit, greed, and jealousy, the perils of carnal desires and the ways of quitting these. He also touched upon good properties one needs in order to attain the required maturity and to have yaqin for Allah and to be useful for the rest of humanity, and upon the beauties of Islam, discussing devotion to Qur'an and Sunnah. Discussing the individual, religious and social aspects of moral values, Kalabadhi states that behavior like lying, slander gossip, stinginess, conceit, boasting and jealousy cause one to be alienated from himself and from the society, resulting in the inability to establish healthy relationships. He also tells that man brings some negative qualities from his creation, which can only be tamed through riyadah and mujahada.
111 112
Al-Kalabadhi, Bahr al-Fawaid, lf. 199a. Al-Kalabadhi, Bahr al-Fawaid, lf. 202a.
2. EVENTS DONE AND WORKS WRITTEN ON MEVLANA IN 2007 MEVLANA YEAR1
Vahit GKTA
Summary: 2007 has been promulgated as Year of Mevlana by UNESCO. Various activities are performed in relation to Mevlana, and periodicals host numerous articles and research works about Mevlana. Programs on Mevlana have been organized overall the world in 2007 and papers are written. This article makes an assessment of the activities conducted in relation to Mevlana in 2007, and tries to establish what is done and written in Turkey. Full identity of these articles and researches published in various scientific and popular journals is given in alphabetic order.
1 This article published on pages 211-217 of Journal of Su Scientic Academic Research, Ankara 2007, 20.
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Keywords: Mevln, Unesco 2007, Article, Journal
As known, 2007 has been promulgated as the "Year of Mevlana" by UNESCO. In this regards, various events are organized in our country in relation to Mevlana. Numerous events are conducted about Mevlana every year, and periodicals publish numerous articles and research works. We can easily say that it is possible to say new things about Mevlana, who is at the center of a global interest. With his Mesnevi and other works, and besides these with his life, he has a power of inuence which could give the require inspiration /motivation to people of modern world. The interest on this enormous culture accumulation reaches to dimensions which gradually increases in the West. It is seen that Mesnevi is the book which is read the most after the Bible in the USA. We witness that the interest paid on Mesveni has been expanding over years. This great interest requires making certain inquities on Mevlana. Efforts of some people to perceive Mevlana abstracting him from his Islamic identity should also be examined well. Also there is a need to carefully consider some approaches towards Mevlana under the scope of "Moderate Islam", which has become a point of attraction. Isolating Mevlana from its place in Islam Tasawwuf and reducing him to a mystical plane with a Western approach requires us to speak about a diluted percepton of Mevlana. It is required to question such an attitude and demonstrate a firm standing towards the approach which detaches even the modern spiritual concepts of our age from their original
context, and imposes them an ungrounded content and consumes this meaning in the short run. We need to evaluate the magnificent accumulation of culture which Mevlana and Mevlevis left to us, the books which reect various aspects of Mevlevi order, his contribution in the sufi music, evaluate his contributions to the agricultural field through Mevlevihanes, and, on the other hand, overcome some modern problems that could come into agenda through Mevlana (moderate Islam, a spiritual experience converted into a gaunt mysticism). Demonstrating the accumulation of books prepared by Mevlevi authors in a healthy manner and presenting them to the people of our days and thus increasing the productivity of our world of thought require intense and exhausting eorts. What has been done on this area is quite less than what should be done. It is possible to analyze and assess Tasawwuf, which is one of the arteries of our culture, in a healthy manner within the context of Mevlana. Another point which we could consider as having a connection with Mevlana seems to be the increasing interest in Persian. We see that the young people pay attention to Persian, among the Eastern languages, mainly due to the fact that it is the language of Mesnevi, though this is not a single factor. What has been done in 2007 about Mevlana? Numerous events have been organized in our country due to Mevlana Year, including Seb-i Arus ceremonies, and various works are published accordingly. In fact, Mevlana has always been a focus of interest all the time, and of course this interest is not limited to Mevlana Year. For this reason,
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despite the fact that 2007 is the Year of Mevlana, activities conducted in the year are not that much visible. In 2005, Tasawwuf Journal of Scientific and Academic Research has issued a tribute publication titled Mevlana Special Issue, a think volume with 834 pages, (January June 2005, N.14, p.834) and in 2007, it has published a Tribute to Mevlana, comprising of 416 pages, which involves articles and interviews related to Mevlana. In this issue, interviews are made with various academicians, each of which is an expert on Tasawwuf, including Sleyman Uluda, Mustafa Kara, Osman Trer, Abdlhakim Yce, Mustafa Akar, Dilaver Grer, Reat ngren, Himmet Konur, sa elik, Hlya Kk, Sleyman Derin, Cengiz Gndodu, Rifat Okudan, Sezai Kk, Kabir Helminski, Safi Arpagu, Mustafa akmaklolu, Salih ift, Hseyin Kurt and Ali Tenik. The fact that the special issues related to Mevlana are limited to a few special issues prepared by Tasawwuf (Yl: 8, I. 20, A Tribute to Mevlana), Seven Climates (October 2007, I. 211), Turkish Literature (October 2007, I. 408) and Berceste (December 2007, I. 66) journals is partly due to the fact the scholars in our country devote most of their times to Mevlana all the times, read his works, and works and researches about him are published in periodicals. Another joyful progress that has taken place in the year is the fact that a Journal of Mevlana Researches has started to be published in Konya by SUMAM. The first issue of the journal was published in 2007; and the preparations for the second issue are ongoing. Again, in 2007 an almanac of Mevlana Researches has been published in book-journal format under the editorial of Adnan Karaismailoglu by Mevlana Researches Association. It will be a significant contribution
to Mevlana researches to publish this almanac, the first issue of which has been published, every year. We can say that the most important event in terms of scope and content among 2007 events is the International Mevlana Symposium, which has been organized in Istanbul and Konya by the Ministry of Culture between 8 - 12 May 2007. 163 scientists who are experts on their fields participated in this symposium from 32 countries, and presented papers 2. Turkish Union of Authors also organized two separate Mevlana Symposiums in 2007. The first of this has been organized in Aleppo between 23 27 March 2007 and held in Halep Mevlevihane. This symposium, which hosted the participation of various scientists from Turkey and Syria, demonstrated that Mevlana could be a bridge of love and gnosis both within our country and among our neighbors. The second symposium organized by Turkish Union of Authors was the Mevlana Days organized on 4 -5 May 2007 in Gelibolu Mevlevihane. This symposium, which was organized with a wide participation and in an atmosphere of spirituality of Gelibolu Mevlevihane, was held with the contribution of the Ministry of Culture and Tourism and Gelibolu Governors Office. Papers of both Symposiums were compiled in book within the year. We should also emphasize that new books and new translations were published in 2007 about Mevlana. A new translation of Mesnevi was prepared by Hicabi Kirlangic and Derya Ors, who are two scholars from the Faculty of
2
For the presentation of the symposium see: Prep.: Osman Nuri Kk, International Mevlana Symposium, Tasavvuf Journal of Scientific and Academic Research, year: 8 (2007), number: 19, pp. 461-471.
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Language and History - Geography. This translation has found its place among other Mesnevi translations prepared up to date, with its quite simple language and uent style. Meanwhile, new translations of part of other works of Mevlana were made. The famous Mesnevi Commentary of Abidin Pasha was simplified and published in 2007. This commentary is a significant work, although it was simplified and published before being published under a healthy translation. Part of the publications related to Mevlana reects the interest paid by the West on this great saint through translations. In this regard, in 2007, books of such authors as Kebir Helminski, Neil Douglas-Klotz, Coleman Barks, John Moyne about Mevlana were translated into Turkish, With selection for the Western reader. Some of these books are the publications which release some problems focused on Mevlana as we have mentioned about, and are thus eyecatching in this regard. As can be seen, a certain atmosphere of liveliness has been provided in 2007 Mevlana Year. However, we would like to emphasize that Mevlana will be in our agenda after 2007, as it has been before 2007. In the scope of Mevlana, we may talk and discuss various traditional and modern problems and issues. Existence of such a legacy is doubtlessly a great opportunity. Mesnevi, which is a commentary of Quran, will facilitate our positive steps on this issue and Mevlana will continue to inuence us with his full warmness. Assuming that this will benefit to our readers, we hereby would like to present the works about Mevlana published in 2007.
Works Published on Mevlana in 2007 Due to the Mevlana Year3
Special Issue: A Tribute to Mevlana, Tasawwuf Journal of Scientific and Academic Research, Year:8, number: 20, 2007, 416 s. Mevlana Special Issue, Berceste, Year: VI, December 2007, S. 66, 44 s. Mevlana Special Issue, Glistan in Education (Kulu Journal of National Education Directorate), Year: IV, S. 5, 47 s. Mevlana Special Issue, Seven Climates, October 2007, S. 211, 174 s. Mevlana and Culture of Mevlevi Order, Turkish Literature, October 2007, S. 408, 77 s. Files: Mevlanas Journey of Love: the Claim of Beeing Cooked and Burnt in, Altnoluk, January 2007, S. 251, s. 3-14 [Ahmet Tagetiren, H. Kamil Ylmaz, Rabia Brodbeck, Ethem Cebeciolu, brahim Emirolu, Tark Veliolu]. 2007 Mevlana Year, Semaver, Year: I, (May) 2007, S. 1, s. 8-23 [Harun Bal-Adnan Karaismailolu, Y. Turan Gnaydn, Sadk Yalszuanlar, Selver Zengin, Serap Turgut].
We present out greetings to Yusuf Turan GUNAYDIN, the valuable researcher, from whom we have received contributions in the preparation of this section.
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Ya Hazret-i Mevln, Yenidnya, Year: XV, December 2007, S. 170, s. 43- [Mehmet Demirci, M. Erol Kl,Mahmut Bykl]. Special Section: Mevlana and the West, Turkish Literature, October 2007, S. 408, s. 60-66 [From Hasan Akay-lyas ztrk, Senail zkan, va de Vitray-Meyerovitch, Annemarie Schimmel]. ule Altunda, My Tolerance in Golden Cage, Real Life, 2 February 2007, S. 328, s. 36-37 [Mevlana Dosyas]. Two Thinkers, Two Men of Struggle: Mevlana and Yunus, Education In the Light of Science and Reason, Mevlana, Science and Utopia, Year: XIV, December 2007, S. 162, s. 4-14 [Erdem Ergen, lhan Bagz, Hseyin Haydar, Nuri imekler, Bayram Ali etinkaya, Dursun Ayan]. Interviews: About Hz. Mevlana, witj Osman Nri Topba , Year: II, December 2007, S. 15, s. 16-19. Rabia Glcan, With Hicabi Krlang / My Reason has become struggle with , Year: II, December 2007, S. 15, s. 39. Halime Kkce, [Srr Sreyya nder:] Mevlana would have been a very dierent director if he had lived , Real Life, 12 October 2007, S. 41 (364), s. 26-27. W: A. Vahap Akba, Bir Mevlev, Bir ttihat, Berceste, Year: V, June 2007, S. 60, s. 30-31 [About memories of Thirl-Mevlev].
Adem Arkanl, kbl, Mevlana and Pakistan, Sznt, Year: XXIX, April 2007, S. 339, s. 111-114. Ahmet Hsrev, An Intellectual Complex: Reading Mevlana Though West , White Ship, November 2007, S. 2, s. 20-21. Ahmet Gner Sayar, Taks with Amis Efendi, the Fatih Trbedar / Notes of Mesnev Commentator Ahmed Avni Konuk, Turkish Literature, October 2007, S. 408, s. 48-52. Ahmet ke, For 2007 World Mevlana Year, Tasawwuf, Year: 8, 2007, S. 20, s. 2003-210. Ahmet Sevgi, Respond from Ahmed Avni Konuk to Tevfik Fikret, Turkish Literature, December 2007, S. 410, s. 49-53. Ahmet Tagetiren, Good Muslim, Altnoluk, January 2007, S. 251, s. 3-4. Akif Vezir, Our Presentation of 2007 Report to Mevlana: Still Longing for the Man Who Understands the Word Correctly!, Gen, Year: II, December 2007, S. 15, s. 1415. Ali Gnvar, Hz. Mevlana and Hakkatl Hakyk, Seven Climates, October 2007, S. 211, s. 8-9. Ali Temizel, Works Written in Old Turkish Letters Related to Life Story of Mevlana, Mevlana Researches, c. I, 2007, s. 96-119. Ali Temizel, Works Written in Old Turkish Letters Related to Works of Mevlana, Mevlana Researches, c. I, 2007, s. 120-158. Bayram Ali etinkaya, Encountering of Oceans (of Sems and Mevlana): Benchmark of Love and Friendship ,
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Science and Utopia, Year: XIV, December 2007, S. 162, s. 24-33. Bayram Ali etinkaya, Language of Speech of Twin Souls: Sem, Tasawwuf, Year: 8, 2007, S. 20, s. 93-115. Cahit Doan, Hazret-i Mevlana Muhammed Celleddin-i Rum I-II, Guide, May 2007, S. 50; June 2007, S. 51, s. 50. Cansu Ylmazelik, Mevlana / I am a Prisoner in the Prison of World , K, 27 April 2007, S. 30, s. 6-11. Cavit Maranc, eyh Galib and Hsn Ak, Ay Vakti, Year: VII, February-March 2007, S. 77-78, s. 38-40. Celleddn-i Hum, Life Stories of Mevlana, His Family and Friends According to Velednme, Mevlana Researches, c. I, 2007, s. 9-28. Cengiz Batuk, Tradition of Criticism / Polemics and Mevlanas Understanding of Christianity, Tasawwuf, Year: 8, 2007, S. 20, s. 39-68. Cevdet Kl, An Outside Look to Philosophy and Philosopers in the Context of Mevlana, Tasawwuf, Year: 8, 2007, S. 20, s. 175-202. Cihat Arn, In the memory of Molla- Rm: Thinking of a New Now, Anlay, December 2007, S. 55, s. 86-88. Derya rs, Concept of World in Mevlana, Mevlana Researches, c. I, 2007, s. 254-268. Dilver Grer, Prophet (s) in Mesnevi, in, Year: IX, Winter-Spring 2007, S. 25, s. 49-61. Dursun Ayan, On Some Poems of Mevlana Which Are Objecting to Philosophy and Logics, Science and Utopia, Year: XIV, December 2007, S. 162, s. 34-42.
Dursun Grlek, A Lover Who Reached the Secret of Mesveni: Tahirl-Mevlev, Yenidnya, Year: XIV, January 2007, S. 159, s. 14-16. Ebubekir S. ahin, Mevlana in Mevztl-Ulm, Mevlana Researches, c. I, 2007, s. 470-475. Erdeniz Utku, The Essence of Death in Mevlana, Srmelim, Year: I, May 2007, S. 1, s. 34-35. Ethem Cebeciolu, A General Review on Mevlana Tasawwuf, Year: 8, 2007, S. 20, s. 7-12. Ethem Cebeciolu, Mevlana Celleddin-i Rumi, Altnoluk, January 2007, S. 251, s. 9-10. Ethem Cebeciolu, Some Reections in Hz. Mevlana to the life of Hz. Peygamber (s.a.), Altnoluk, February 2007, S. 252, s. 20-21. Ethem Cebeciolu, Mevlana As a Bridge in the Encounter of Rich and Poor, eyiz Foundation, Altnoluk, March 2007, S. 253, s. 22-23. Ethem Cebeciolu, Saint and Hostility to Saint in the View of Mevlana , Altnoluk, April 2007, S. 254, s. 40-41. Ethem Cebeciolu, Mevlana and Colorlessness Altnoluk, May 2007, S. 255, s. 38-39. Ethem Cebeciolu, About Agedness in Mevlana, Altnoluk, June 2007, S. 256, s. 18-19. Ethem Cebeciolu, Warnings by Hz. Mevlana to Those on the Sufi Path Altnoluk, July 2007, S. 257, s. 6-7. Ethem Cebeciolu, Love of Mevlana in eyh Kudds, Altnoluk, August 2007, S. 258, s. 20-21. Ethem Cebeciolu, A Saint on the Foot of Hz. Davud: Hz. Mevlana, Altnoluk, September 2007, S. 259, s. 48-49.
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Ethem Cebeciolu, A Saint on the Foot of Hz. Davud: Hz. Mevlana, Altnoluk, September, 2007, S. 259, s. 4849. Ethem Cebeciolu, Hz. Mevlana and Christians, Altnoluk, October 2007, S. 260, s. 44-45. Ethem Cebeciolu, From the Climate of Mevlana, Kllet-i Taam, Altnoluk, November 2007, S. 261, s. 17-18. Ethem Cebeciolu, From the Climate of Mevlana, Where Are the Sufis in the Society, Altnoluk, December 2007, S. 262, s. 44-45. Glen stnda, Alliance of Civilizations is Impossible Without Mevlana , Aksiyon, 1 January 2007, S. 630, s. 58-59. Hasan Almaz, Works Related to Mevlana and Mevlevi Order in the Manuscripts Department of Ankara University Faculty of Language and History Geography University, Mevlana Researches, c. I, 2007, s. 213-238. Hasan Akta, Vision and Mission of Mevlana in Modern Turkish Poetry, Tasawwuf, Year: 8, 2007, S. 20, s. 143-158. H. Kamil Ylmaz, Mevlana and His Message, Tasawwuf, Year: 8, 2007, S. 20, s. 13-19. H. Kamil Ylmaz, Claim of Burning and Being in Mevlana; Love, Altnoluk, January 2007, S. 251, s. 5-6. H. Kamil Ylmaz, From the Climate of Mevlana, Psychology of Sin and Repetition, Altnoluk, February 2007, S. 252, s. 6-7. H. Kamil Ylmaz, From the Climate of Mevlana, Adl or Adlet, Altnoluk, March 2007, S. 253, s. 20-21. H. Kamil Ylmaz, From the Climate of Mevlana, Our Prophet (s.a.v.), Altnoluk, April 2007, S. 254, s. 14-15.
H. Kamil Ylmaz, From the Climate of Mevlana, Way to Paradise, Altnoluk, May 2007, S. 255, s. 10-11. H. Kamil Ylmaz, From the Climate of Mevlana, Message of Mevlana, Altnoluk, June 2007, S. 256, s. 41-42. H. Kamil Ylmaz, From the Climate of Mevlana, Tasawwuf and Tevhid, Altnoluk, July 2007, S. 257, s. 6-7. H. Kamil Ylmaz, From the Climate of Mevlana, Daily Prayers, the Ascension of the Believer, Altnoluk, August 2007, S. 258, s. 18-19. H. Kamil Ylmaz, From the Climate of Mevlana, Zakah or Purification , Altnoluk, September 2007, S. 259, s. 8-9. H. Kamil Ylmaz, From the Climate of Mevlana, Repenting: Turning to Haq from Sins, Altnoluk, October 2007, S. 260, s. 18-19. H. Kamil Ylmaz, From the Climate of Mevlana, Tolerance, Altnoluk, November 2007, S. 261, s. 14-15. H. Kamil Ylmaz, From the Climate of Mevlana, eb-i Ars or the Joy of Death, Altnoluk, December 2007, S. 262, s. 42-43. Harun Krkl, A Story from Mesnev: Bird of the Sultan, Altnoluk, May 2007, S. 255, s. 40-41. Hasibe Mazolu, Mevlana Celleddn-i Rm in His 800. Death Anniversary , Turkish Language, c. XCIII, October 2007, S. 670, s. 619-629. Hicabi Krlang, Image of Water in the Poetry of Mevlana, Culture, Winter 2007, S. 9, s. 106-109. Hicabi Krlang, Prayer in Mesnevi, Mevlana Researches, c. I, 2007, s. 239-253. Hlya Atakan, Day of Wedding, Ay Vakti, Year: VII, February-March 2007, S. 77-78, s. 6-8.
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Hlya Kk, Mevlev Lady Khalifas and Sheikhs, Tasawwuf, Year: 8, 2007, S. 20, s. 69-78. Hseyin Ayan, Sayings of the Prophet in Sevkb- Menkb, in, Year: IX, Winter-Spring 2007, S. 25,s. 89-98. Hseyin Trkmen, Remembering and Understanding Mevlana, Berceste, Year: V, January 2007, S. 55, s. 16. brahim Emirolu, Supremecy of Hz. Muhammed According to Mevlana He consists of an eternal love, Altnoluk, January 2007, S. 251, s. 11-12. hsan Kurt, Mevlana Has Always Saught Refugee to Mevla Mevlana, Ay Vakti, Year: VII, February-March 2007, S. 77-78, s. 4-5. mzasz, Our Presentation of 2007 Report to Mevlana: Still in the Search of Man!, Year: II, December 2007, S. 15, s. 14-19 [Akif Vezir, Musa Yay, Osman Nri Topba]. Kadir zkse, Thought World of Mevlana Celaleddin-i Rmi, Tasawwuf, Year: 8, 2007, S. 20, s. 79-92. Kibar Ayaydn, A Mevlana-Lover Poet Muhammed kbal, Akpnar (Nide),Year: II, March-April 2007, S. 8, s. 20-25. Kibar Ayaydn, A Mevlana-Lover Poet: Muhammed kbl, Yamur, Year: IX, July-September 2007, S. 36, s. 68-71. Mehmet Demirci, Sultan Mahmut and Ayaz, Tasawwuf, Year: 8, 2007, S. 20, s. 33-38. Mehmet Korkmaz, A View of Today by Mevlana -1 / Mevlana and Shiraze of Humanity, Yeni Odak, Year: IX, 15-January-15 February 2007, S. 90, s. 28-29. Mustafa Aksoy, An Onthological Approach Towards Widespread Reading of Mesnevi of Mevlana, Journal
of Research on Turkish Culture and Hac Bekta Veli, Yaz 2007, S. 42, s. 123-136. Mustafa Erdal, Being Mevlana, Yakamoz / ubuk HL Cultural Journal, Year: II, May 2007, S. 2, s. 15-16. Mustafa Kara, Mevlana and Lady Leyla, Year: XIV, October 2007, S. 168, s. 44-45. Nazan zcan, There are 99 Mevlana Poems compiled by Talat Sait Halman and 99 Works Studied by Ergin Inan With Dierent Techniques in the Book prepared by stanbul Culture and Art Foundation Titled Mevlana Celaleddin-i Rumi: 99 Poems, 99 Paintings Milliyet Art, December 2007, S. 854, s. 108-109, Necip Fazl Duru, Whirling Dervishes From the Eye of Wester Travelers, Hece, Year: XI, October 2007, S. 130, s. 118-146. Necip Fazl Duru, Devran: A Heart Melting Story of a Daughter of a elebi , Hece, Year: XI, May 2007, S. 125, s. 143-147 (About the novel of kr Pamirtan). Nuri imekler, Is it possible to look at Mevlana from the eye of a scientist?, Science and Utopia, Year: XIV, December 2007, S. 162, s. 19-23. Nuri imekler, Works in Foreign Languages Related to Mevlanas Works (1973-2005), Mevlana Researches, c. I, 2007, s. 159-212. Nurullah etin, They Have Defamed Mevlana By Saying Him a Humanist, Edebiyat Ota, February 2007, S. 17, s. 2-10. Rabia Brodbeck, Mevlana, the Leader of Love, Altnoluk, January 2007, S. 251, s. 7-8.
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Rabia Brodbeck, Listening to Mevlana: Value of Man is Measured With Love, Altnoluk, February 2007, S. 252, s. 22-23. Rabia Brodbeck, Mevlana and Mans Literal Dualism, Altnoluk, April 2007, S. 254, s. 38-39. Recep Alyal, Ontho-theology Criticism in the Modern Philosophy, Tasawwuf in the Poetry of Mevlana and Nazim, Hece, Year: XI, January 2007, S. 121 (N. Hikmet . S.), s. 323-331. Rza Duru, Mesnev and Sezai Karako, Mevlana Researches, c. I, 2007, s. 461-469. Selami imek, Thoughts in the Divan of Kemahli Ibrahim Hakki Efendi, the Last Postnishin of Erzincan Mevlevihane, About Mevlana and Mevlevi Order Tasawwuf, Year: 8, 2007, S. 20, s. 159-174. Semih Ceyhan, Mesnevi Analysis of smail Rush Ankarav: A Methodological Approach to the Meaning in Mesnevi , Tasawwuf, Year: 8, 2007, S. 20, s. 117-142. Suavi Kemal Yazg, efik Can: 96 years for Mevlana, Real Life, 31 August 2007, S. 35 (358), s. 16-17. Sleyman Derin, Mevlana From the Views of 4 Scientists: the Secret of Activism in Mevlana, (Interview, Omid Saf, Alan Godlas, Robert Frager, Micheala Mihriban zelsel) Altnoluk, June 2007, S. 256, s. 38-40. Tark Veliolu, Journey to the Deepness of Quran with Mevlana , Altnoluk, January 2007, s. 13-14. Timuin evikolu, Relation Between Nay and Nezr-i Mevlana, Mostar, August 2007, S. 30, s. 72-73. Vahit Gkta, Actions of Gnosis in 2007 Mevlana Year, Tasawwuf, Year: 8, 2007, S. 20, s. 211-216.
Yakup ztrk, 2007 Mevlana Year, Mostar, November 2007, S. 33, s. 74-75. Yakup afak, Mehmet Muhlis Koner and his Work Titled Core of Mesnevi, Seven Climates, July-September 2007, S. 208-210. Zafer Ik, Mevlanas Guests, Berceste, Year: VI, July 2007, S. 61, s. 9. Ziya Avar, Listen to the Stream of this Nay , Karde Kalemler, June 2007, S. 6, s. 18-19 [Poetic translation of the first 18 couplets of Mesnevi]. Ziya Avar, Going to Mevlana; Various Paths, Same Target , Karde Kalemler, April 2007, S. 4, s. 77-81. Ziya Avar, Method of Commentating on the First 18 Couplets of Mesnevi in Rhul-Mesnev, Berceste, Year: VI, August 2007, S. 62, s. 5-7.
3. CATEGORIES OF SERVITUDE AND THE SENSE OF NOT FEELING OFFENDED...
3. CATEGORIES OF SERVITUDE AND THE SENSE OF NOT FEELING OFFENDED IN THE THOUGHT OF AKSHEMSEDDIN1
Vahit GKTA Muhammed Ali YILDIZ
Abstract This articles studies the thoughts on servitude of Akshemseddin, who is the teacher and spiritual guide of Sultan Mehmet, the Conqueror, and is among the leading Sufi masters of Ottoman period. Akshemseddin, who classifies the servitude, which is one of the purposes of creation of human kind, in five categories, namely the servitude of soul, servitude of heart, servitude of secret and servitude of spirit, suggests that each step of servitude entails distinguished hardness and that these levels could only be accomplished by patience. While expressing all these, Aksh-
This article is published on pages 1-9 EKEV Akademic Review, number 43, Erzurum, 2010.
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emseddin states that the servitude of not feeling oended by others is the highest step of servitude. Keywords: Akshemseddin, Sufism, Servitude, Risalat an-Nuriyya
Introduction
Sufis have a great share in the Ottoman civilization having a state and social structure relying on sound fundamentals. So much so that, every part of the society, from the ordinary public to high level administrators and sultans, has taken its share of this breeze of spirituality. Akshemseddin is among those friends of God who tried to spread this spirit through various pupils that he raised and tens of works that he wrote. After all, Akshemseddin is a Sufi, a scholar, a physician, a poet; namely he has a versatile personality. Playing an increasable role in the conquer of Istanbul, Akshemseddin has been among those recalled and remembered the first when one speaks about Istanbul. Life of Akshemseddin It is recorded that Akshemseddin, whose first name is called to be Mehmet (Celebi, t.y. 680) and who is also referred to as the White Sheikh, was born in Damascus on 792 h./ 1389- 1390 AD. It is narrated that he was named as Akshemseddin or White Sheikh since his face and bears whitened as he performed severe ascetism. (Ens, t.y.: 2). It is known that Akshemseddin memorized Quran before passing to Anatolia with his father when he was seven. It is also stated that he studied other sciences after he arrived at Anatolia in the vicinity of Amasya and Osmancik and that he was a scholar in Osmancik madrasas (Mehmet
Tahir, 1331 12). The interest of Akshemseddin in Sufism started in that madrasa. He affiliated to Haji Bayram alWali when he was twenty five years old. (Cebeciolu, 2001; 78.) He became the successor, khalifa, of the Sufi path as a result of his love in Sufism, his strive towards perfection and ascetic livelihood. (Enisi, t.y.: 5) After undergoing the spiritual training of Haji Bayram al-Wali, Akshemseddin raised to the level of guiding and he relocated to Beypazari, which is currently a district of Ankara, and he built a masjid and a mill there. Thereafter he left Beypazari and relocated to Evlek Village in Iskilip District of Corum, and lived there for some time. Following the death of Haji Bayram, he left Evlek village and moved to Goynuk town. The Conquerer was in his cradle when Haji Bayram alWali visited Edirne. When Sultan Murad said to Haji Bayram al-Wali: We need Istanbul, give your heartfelt support and let us get this city, the Sheikh said: My Lord, you will not conquer this city, neither I will see this. The prince in the cradle and our beardless will conquer it, pointing Akshemseddin. Sultan Murad used to say to his prince: Mehmed, you will conquer Istanbul together with the White Sheikh. Haji Bayram al-Wali visited Edirne. Sultan Murad II said to Haji Bayram We need Istanbul, give us you spiritual support and let us we conquer it. Haji Bayram al-Wali said: .. The conquer of Constantinapolis will be by the hand of our beardless (Akshemseddin) and your son in the cradle (Sultan Mehmet the Conquerer). (Ycel, 1994: s. 25). Following this, Sultan Murad said to his prince: Me-
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hmed, your will conquer Istanbul together with the White Sheikh (Ayverdi, 1953 p. 19) Akshemseddin, who encouraged the Conqueror for the seize and conquer of Istanbul and strengthened his hope, was also a member of the war assembly of the Conqueror. (anl, 1980: 13) Attending the conquest, Akshemseddin played an important role in keeping the morale of the army high. It is said that, during bad times when the hope to conquest diminished, the hopeful letters wrote by Akshemseddin to the Conqueror for keeping his morale high, has important role in the conquest taking place in short time. (Cebeciolu, 2001; 84). According to the narrations, Sultan Mehmed asked for assigning the time for the conquest of the castle, and upon this sent Ahmed Pasha to Akshemseddin. Akshemseddin undertook a contemplation, his face sweated, eyes wetted, and he raised his head and said They shall walk from such direction with loyalty and strength in the dawn of twentieth day of Jamazialawwal of this year, and the castle shall be conquered on that day (Cebeciolu, 1995: 395) Akshemseddin returned to Goynuk immediately following the conquest of Istanbul, and continued with the teaching and student raising works. One year after returning to Goynuk from Istanbul, he assigned his son Muhammed Fazlullah as his successor to his dargah. He dealt with the searching and education of his son, Hamdullah, in the last years of his life. (Nalbantolu, t.y.: 18). The medical aspect of Akshemseddin is also striking. It is known that he had a treatise on the science of medicine,
that he practiced medicine in many places, treated patients and he was the first person who mentioned about the microbe in the history of medicine centuries before the microbe was first known in the west. (DA, 2/301) Akshemseddin passed way in h.863/m.1459 His grave is next to the mosque that he himself built in Goynuk. His tomb was built around 5 years following his death and the scripture on his sarchophagus belongs to his son Mehmed Sadullah. His sons, Mehmed Sadullah and Nurullah, are also buried in that tomb. The works of Akshemseddin are as follows: 1) RisletnNriyye 2) Defu Metinis-Sfiyye 3) Risle-i Zikrullh 4) Risle- erhi Akval- Hac Bayram- Vel 5)Telhisu Def Metin 6) Makmt- Evliy 7) Risletd-Du 8) Mddetl-Hayt 9) Poems (Er) (Yurt, 1972: 35).
The Servitude Thought and Categories of Servitude in Akshemseddin
In the discionary, servitude has the meaning of worship, which means obedience (Ibn Manzur, 1968: 272) In Sufi jargon, it is defined as the eort demonstrated by the Sufi pupil to complete his spiritual journey. (Asm Efendi, 1305: 1199; Crcani, 1300: 119; Uluda, 2001: 237) According to Qashani, ibadah (worship) is being destitute before God, which is the final point of degradation for the ordinary public. Ubudiyyah, is for the spiritual elite who are loyal to God on the Sufi path they walk with loyalty. Ubudah, is for the supreme elite (hawass ul hawass), who stand at the state of Farq and Jam, and who worship to
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Him with Him, and consider themselves as standing with Him. (Qashani, 2004: 53) Akshemseddin who considers ibadah (worshipping) as the purpose of creation, studies it in five categories. know that the worships are in five types: One is theservitude of esh. This order is to acknowledge what God orders and avoid anything he prohibits. The second is the servitude of spirit. This means to train yourself. The method of Sufism is to refrain from obeying the ones desires and acting on its contrary. The third is the servitude of heart. This servitude is to turn ones face away. That is, to turn face away from the work and what is in it, to hereafter and to goodness. The third is the servitude of secret. Servitude of secret is to be empty, empty of either of the worlds. To love God for reaching God. The fifth is the servitude of soul. This servitude is accomplished by sacrifice, for the sake of witnessing. Whoever does not worship God, he shall not be able to reach such ascessions (Akshemseddin, 125)
a) Servitude of esh
the most significant characteristics of this degree of servitude. (Akshemseddin, 125).

b) Servitude of Spirit
This is the first grade in servitude, and is characterized as the lowest step. One who performs the provisions of sharia externally, that is bodily, could be said to have attained the stage of servitude of esh. In other words, a slave who lives by striving to acknowledge the orders of the God and avoid what he prohibits, is at this stage. Fulfilling the daily prayers, fastening, pilgrimage and giving alms, and refraining from what God prohibits, are
The spirit (nafs) means the reviled morals and actions of the slave. Spirit, in the nomenclature of Sufism, is generally described as the sublime entity which is where the bad habits, ill characteristics, evil feelings habit (Qushayri, 2003: 86) According to Akshemseddin, this grade of servitude is the level superior to the servitude of esh, wherein the person fulfills his obligations against God and trains his spirit to reach to this level. To become a member of a Sufi path, to train ones spirit in accordance with the instructions and practices of that Sufi path, to resist the desires of ones spirit constitute the situation heavily seen at this level of servitude. (Akshemseddin, 125). It is a clear fact that the spirit has a quality which loves comfort, refrains from the Divine orders, and has a tendency to opt what is prohibited. In fact, this is the natural creation and attitude of the spirit which is not trained. Suhrawardi says: When the spirit is taken under control and forced to obey and is oriented towards the orders of God, its hostility against the heart disappears and a complete agreement and a balance approach occurs between the heart and the nafs.. He also writes: If the spirit is fed and any promise is given to it, it becomes avaricious; but if it is forced to modesty, it becomes modest. (Suhrawardi, t.y.: 52). This being the case, the spirit has such a character which should be struggled against all the time. Whereas it has a
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high quality essence which could always be oriented towards the beautiful if exposed to hardness, it has a character that has a tendency towards the evil if let alone. (Izutsu, 2003: 24).
c)Servitude of Heart
Heart (qalb) means turning something to anything other, to orient something towards another direction, and to rotate from one side to the other. Sometimes the word heart, qalb, is used to mean fuad, reason core, essence and reality of something. The heart of human being is described with this name since it continuously changes direction and turns from one condition to another. (Isfahani: 682) According to Akshemseddin, this level of servitude is to refrain from the world and what it contains, and to direct oneself completely to the hereafter. At this level of servitude, the person refrains from the worldly things and turns his face only to the other world. (Akshemseddin: 125). The heart is the place where the spiritual and material aspects of the person unites and where all movements of the existence arise from. Heart (qalb), which is an organ of sensation in spiritual terms, is the place where God looks at. God does not look at your shapes and properties, but to your hearts and actions. From this aspect, the slave who is at this servitude level should have been devoid of all worldly concerns and filled his heart completely with other-worldly concerns. (Uluda, 2001: 230).
d)Servitude of Secret
attitude in the heart. The spirit is the adobe of love, heart is the adobe of knowledge and secret is the adobe of witnessing (Cebecioglu, 681). It is a big mistake to disclose the secret of the Sufi path (tariqa) to those who are the foreigners of Sufi system. Because one who does not know this terminology may derive erroneous meanings. As a matter of fact, Sufis said if ever my button had known my secret, I wouldve removed and thrown it or if ever my hat had known what I thought, I wouldve taken it away from my head. (Qushayri: 184). According to Akshemseddin, at this level the slave has no worry about the world and there hereafter. His sole purpose is to get the consent of God and to reach to Him. Any concerns other than Him has become void. (Akshemseddin: 125).
e) Servitude of Spirit
The sates that are private and confidentiality between the slave and the Supreme God are called the secret (sir). Secret is a Divine
Can in Persian means the spirit The Mawlawi Sufis call the new derwishes who arrive to be admitted as can. As used by Akshemseddin as one of the stages of servitude, which is the highest level of worship, the word spirit, Can, is used as the servitude that is done by heart. (Cebeciolu: 169). Sufis have considered the act of breaking the heart as a sin that is worse than demolishing Qaba. Prophet Mohammad, who was the prophet of mercy, was sent as a mercy to all creatures and worlds, and behaved in the best manner against any person regardless of his identity, race or social status, befitting his dignity and honor. He was very keen not to damage any persons heart. The attitudes of our prophet not to oend people, avoid from humiliating and insulting them and giving any punishment using hand and tongue. There is a frequently nar-
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rated prophetic saying from the Prophet, which states The Muslim is one from whose hand and tongue others are safe (Bukhari, Iman 4). No doubt that since oending is directly related to personal rights, one should pay high attention to the issue. Whereas enduring against non-oence is important from this aspect, enduring against being oended also is highly vital. The heart is fragile like a crystal and it is hard to be repaired: The wounds of sword heal over time; Yet the injury of tongue does not. While the prayer performed by breaking the heart does not benefit anyone, the pilgrimage completed by suering many problems after breaking a heart will not give any benefit. The old white-bearded hodja Does not know how he is; He shall not strive for the pilgrimage If he breaks one heart (Tatci, 1997: 386) For that reason, Yunus Emre has considered conquering a heart valuable than making thousands of pilgrimages. This is sufficient to demonstrate the value put by Yunus Emre and Sufis in human beings. He says as follows: Yunus Emre says, o hodja! If thousand pilgrimages are necessary, One that is better than all, is to conquer a heart. (Tat, 1997: 386) According to Sufis, the heart of humans beings is the throne of God. Heart is the place where God looks at. Whereas conquering the heart mediates towards the mercy
and love of God, the breaker of the heart is the unluckiest person in the world. Yunus Emre states this in the following poem: Heart is the throne of God; God looked at heart; The unluckiest of both worlds Is the one who breaks the heart Sufis stated that not oending a person, who may even be an infidel, is the way of the Prophet. Ahmed al Yawasi, the great sheikh of Turkistan, states puts this situation as follows: Snnet imi kafir bolsa berme zar.(Yesevi, 2000: 20; Tosun, 2012: 82) This situation is well demonstrated by Abdulqadir al Gaylani: Do not make wrong to yourself or to others. Because wrongdoing means darkness in this world and hereafter. Injustice and arrogance darkens the heart, face and the book of actions. Do not do anything wrong, or help others to do wrongIf you can, endure the injustice you encountered, but do not be the party that behaves unjust; be oppressed, but do not oppress anyone. God helps those who are oppressed. The Prophet said: If someone sees something wrong and cannot find any helper other that God, God says to him: Soon or later I will help you.. Narrating the prophetic saying, Abdulqadir al Gaylani states that one who endures will receive help, ascend and have honor. (Geylani, 2010: 165).
Man Who is Not Oended
Beside all these, it is a supreme Prophetic ethic if a person, whose heart is broken and who is oended, endures
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this and does not act upon being oended. At this stage, the slave leaves behind all his existence in order to reach to the level of witnessing. According to Akshemseddin, the highest level is the level of seeing / witnessing God (mushahada) Those who are at the stage of rijal, even qutbiyya, reach to this level. At this state, the slave adopts the character of the Prophet and looks at the essence of God through his essence. Obey me, thus God loves you. (Al-i mran, 3/35) becomes manifest. Whereas the manifestation of the essence of God knocked Moses down, it has the same eect on the slaves; one loses his mind, becomes crazy, and his social life ends. This is not considered as something acceptable by the Sufi masters, since one needs the reason all the times. For that reason, it is necessary to look at and witness the essence of the God through the essence of the Prophet. (Akshemseddin, 125). According to Akshemseddin, a person who wants to reach to supreme levels should endure the burden of prayers: Whoever wants to ascend the levels, it is obligatory for him to endure the hardness of prayers. As a matter of fact, God said that Let them continue to endure their prayers (Maryam, 16:65), wherein the witnessing increases with struggling. One who just watches may not reach to the curtains of the sublimity of the God, the real beloved. The beauty of the beloved God could only be witnessed thereafter. Thus one should not feel oended. One who is oended shall have lots of spiritual pleasures. That is why the Prophet had said: Neither of the prophets was oended as I was. (Akshemseddin, 125). Under the light of these sentences we could easily say that enduring the hardness of the worship rituals and keeping patience, and
adopting the prophetic way of not feeling oended against others are a must for anyone who wants to progress in the path of reaching. Each of the five stages of servitudes as classified by Akshemseddin entails unique hardness, and patience against these ascends the slave spiritually. Because, as it is put by him, those who fall in love to the beauty of God should pay high prices for this, and endure the hardness so as to reach him One who is much oended shall have much pleasure!. The Prophet has endured the attacks against him in Taif and did not feel oended, which was immediately followed by the event of spiritual ascension (miraj) and he reached to his Lord, who he loved. Also when he conquered Makkah, he said to his countrymen, who previously oended him and the believers very rudely, the following verse quoted from the prophet Joseph: Today there is no taunting for you, let God forgive you (Yusuf 12/ 92), and h demonstrated a high morale. Akshemseddin also recommends keeping patient and enduring the oenses for those who want to reach to God, namely who want to enjoy the servitude of spirit. According to him, those who accomplish this prophetic attitude will spiritually ascend as let by their capabilities and reach to the honor of being with the Eternal Beloved.
BIBLIOGRAPHY
Asm Efendi. (1305). Kmus Tercmesi. c. I-IV, stanbul. Ayverdi, Smiha, (1953). Edebi ve Manevi Dnyas inde Fatih, 13, stanbul Fethi Dernei Neriyat, say: 19
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Cebeciolu, Ethem. (2001). Akemseddinde Baz Tasavvufi Kavramlar-I. Ankara niversitesi lahiyat Fakltesi Dergisi, 42, 77-95. Cebeciolu, Ethem. (1995). Akemseddin. Sahabeden Gnmze Allah Dostlar. (Der.) 7: 384-396. Crcani, . (1300). Tarifat, stanbul: Ahmet Kamil Matbaas. Enisi, H. (t.y.) Menkb- Akeyh, Ankara: Milli Ktphane, bni Sina Kitapl. A.1217/14, Geylani, A. (2010). el-Fethur-Rabbn Alemlerin Anahtar, ev.: Osman Gman, stanbul: Gelenek yay. bn Manzur. (1388/1968). Lisanl- Arab. Beyrut: Darl Maarif Neri. Izutsu, T. ( 2003). slamda Varlk Dncesi, ev., brahim Kaln. stanbul: nsan Yay. Kn, A. (2004). Tasavvuf Szl, stanbul: z Yaynclk. Kueyr, A.(2003). Kueyr Risalesi. ev., Ali Arslan. Ankara: Alperen Yay. Nalbantolu, M. (t.y.). Akemseddinin Hayat ve Eserleri. Akemseddin Sempozyumu Bildirileri. Ankara: AkemseddinVakfi Yay. Olguner, F. (t.y.), Trk slam Medeniyeti inde Akemseddinin Yeri, Akemseddin Sempozyumu Bildirileri. Ankara: AkemseddinVakfi Yay. Shreverdi, . (t.y.). Avrifl- Maarif. Sleymaniye Ktphanesi, Nafiz Paa Kitapl, No: 428. anl, M. (1980). Akemseddin Hazretlerinin Hayat. Yaynlanmam Lisans Tezi, Marmara niversitesi Sosyal Bilimler Enstits, stanbul.
Tahir, BM. (1333). Osmanl Mellieri. stanbul: Matbaa- Amire. Tosun, N. (2012). Dervi Kekl (Tasavvuf ve Dergah Kltr), stanbul: Erkam Yay. Uluda, S. (2001). Tasavvuf Terimleri Szl. stanbul: Kabalc Y. Uluda, S. (2001). Kalb, stanbul: Diyanet Vakfi Y. Yesevi, A. (2000). Divan- Hikmet, ntiarat- Beynel-mileliyi el-Hd. Yurt, Ali . (1972). Fatihin Hocas Akemseddin Hayat ve Eserleri. stanbul: Fatih Y. Ycel, A. (1994). Akemseddinin Eserlerinin Din-Tasavvufi Adan Tahlili, Yaynlanmam doktora tezi, Gazi niversitesi Edebiyat Fakltesi, Ankara.
LIFE AND SUFI PERSONALITY OF IHSAN TAMGUNEY1
Vahit GKTA
zet Allah dostlar dengenin mimarlardr. Kainattaki her olgunun, her mefhumun, her zerrenin hakkn vererek yaayan hayat dolu insanlardr. Bu makalede, bu dengenin mimarlarndan biri olan hsan Tamgneyin hayat ve tasavvufi grleri ele alnmtr. hsan Tamgney 1904-1991 yllar arasnda yaam ve eyh erafettin Dastaniden manen beslenmi nemli bir mutasavvftr. O, Trkiyede ve dnyada yz binlerce insana etki etmi bir ahsiyettir. Onun hayatyla ilgili bilgiler, hakknda yazlan yazlardan
1 This article published on pages 51-56 of Osh University Arashan Journal Of Social Sciences, Bishkek 2013.
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ve birinci elden yaplan mlakatlardan derlenerek ortaya konulmutur. hsan Tamgneyin hayat yakn tarihe k tutmas asndan nemlidir. Onun rnek ahsiyeti, sade, mtevaz ve her an dolu olan yaam gnmz insannn pek ok problemine zm olabilecek mahiyettedir. Anahtar Kelimeler hsan Tamgney, Sultan Baba, Tasavvuf, eyh erafettin Dastan Abstract Friends of Allah are the architects of balance. They are the people, full of life, living by doing justice to every case, every concept and every atom in the universe. This paper studies the life and mystical teachings of Ihsan Tamguney, one of the architects of such balance. Ihsan Tamguney is a significant Sufi who lived between 1904 1991 and who spiritually benefited from Sheikh Sharafaddin Daghestani. He is a person who had an impact on hundreds of thousands of people in Turkey and in the world. Information about his life has been demonstrated by quoting from what is written about him and the first-hand interviews. Ihsan Tamguney is an important figure in the sense that his life puts a light on history. His example personality, his simple, humble life every moment of which is full of memory is characterized to state for a solution for many problems of todays man. Keywords: Ihsan Tamguney, Sultan Baba, Sufism, Sheikjh Sharafaddin, Daghestani
Friends of Allah are the helpers of the religion of Allah, whose face remind of Allah when looked, awakening peace and joy in the hearts. They are the teachers of the school of Gnosticism. They are the inheritors of prophets who have arisen in social atmosphere that devastates the soul. In our study, we will work on the life, personality and sufi views of Ihsan Tamguney, who is named among the architects of the social texture. The paper contains interviews by some newspapers and journals following the death of Ihsan Efendi with the people who were near him, including the interviews that we have made with him.
Life
Introduction
Ihsan Efendi is mainly known with his title Sultan Baba. Hoca Baba was the phrase used to address him before Sultan Baba. One of his pupils, about twenty years before his death, saw in his dream that Ihsan Efendi was called as Sultan Baba, rather than Hoca Baba. He tells this to Ihsan Efendi. Ihsan Efendi remains silent. Sultan Baba nick becomes widespread thereafter. (25 November 93, Milli Gazete) Ihsan Tamguney was born as the second of three siblings in Lome village in Arhavi town of Artvin, in 1904. He lost his mother when he was three and his father when he was seven. He was grown up both as an orphan and motherless. The grandfather of Ihsan Tamguney Efendi is a financial inspector. He used to go on inspection with horses; one day, when he was on inspection, he was shot to martyrdom by the terrorists. His father, Hasan Efendi, was a teacher in Ottoman period. His mothers name is Hanifi Hanim. Ihsan Tamguney has two brothers. His older brothers name was
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Nazmi Tamguney, who resided in Zonguldak and worked as a teacher there for long years. His younger brothers name is Necmettin Tamguney. Signs of Ihsan Tamguney are seen even when he was little. His surrounding is attracted by extraordinary situations. For example, he looks for the crescent in Ramadan month by climbing on the trees in order to see, and he also catches attention with his focus on prayer and remembrance of Allah during young ages. After staying with his uncles in the village, Ihsan Efendi migrates to Zonguldak, since his older brother was there. He starts to live abroad when he was nine. He stays in Zonguldak until he is twenty; upon a spiritual sign, he leaves there with his friends to Adapazari; after traveling the towns and villages of Adapazari, he goes to Bolu; after traveling the villages and towns of Bolu, he and his friends pass the Golpazari town of Bilecek to Kursunlu where they settle. Together with his friend who is from Of town of Trabzon, they work in Kursunlu on tin plating. They earn their lives through tin plating which they perform by traveling the towns and villages of Bilecek. After settling at Kursunlu, Ihsan Tamguney calls his older and younger brothers to Bilecek. They also settle at Bilecek. His older brother Nazmi Tamguney is assigned as a teacher there. Thereafter, Ihsan Tamguney quits tin plating work, and starts linen drapery. He also works as peddler. Ihsan Tamguney performs his military service in 1937 in Kars as a sergeant. He went for military service very late. He explains the reason as follows: I was prevented by the fear to hamper my worship. He tells a military service memory as follows: I ought to pray, but there was no place. I was praying behind the toilet. The commander of
squad saw me, said: Son, what are you doing here? I said: I am praying sir. Is it possible to pray here, this is toiler he said. Well, sir, there is no other place. Then he took me and assigned a prayer room for me. Perform you prayers here comfortably he said. This event demonstrates that Ihsan Efendi was keen on worships even during his youth. Ihsan Efendi met Abdulvahit Demirkaya during his military service, a retired lieutenant colonel, who would become his successor after him. Abdulvahit Demirkaya tells about this meeting as follows: When I attended the course as the first time as lieutenant, I was assigned to the sixth squad. I asked my friends: Is there any fellow countrymen of me here? They said: There is a sergeant. I asked to the seventh squad. He was Ihsan Efendi. He was a sergeant. But then he was discharged. We did not meet thereafter. In 1954, friends of my wife were with Ihsan Efendi. There was an old lady here I asked where she was from, and why she came to Istanbul. She said she came to visit her son in law. I asked who the son in law was, and whether he was a religious man. He said he is quiet ascetic. She took me with her when I said that Id like to meet him. We recognized each other once we met. He was Ihsan Efendi. Thereafter we did not leave each other. (Cuma Journal, No: 122, November 1992) Ihsan Tamguney could only graduate from primary school since parents passed away when he was very little. However, he as a perfect Ottoman language literacy. He learned Latin alphabet afterwards. However, he has been in various communities of scientific speech in many towns and villages in Artvin, Zongildak and Bilecik, and he ben-
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efited from such chats at a maximum level. He has raised himself without any support from any other person. Ihsan Tamguney was not married at an early age. He did not think of marriage during the first years with the opinion that this may hinder his trade and other works in addition to it. However, after completing his military service, he returned back to Artvin, where he married Refika Hanim with the encouragement of his relatives. He had four children from this marriage, named Ahmet, Fatma, Mehmet and Huseyin. Ihsan Efendi migrates to Golpazari immediately after marriage. His first son, Ahmet Tamguney, was borne there. He builds a house and rents a shop. He uses the shop as a warehouse since he dealt with trade. He works as peddler by traveling to villages on mares. He gathers the villages around his exhibition, talks with the villagers and thus teaches them the truth. Ihsan Efendi settles in Istanbul Zeytinburnu with the help of a person, known as Celal Hoca of Rize, who resided in Istanbul Zeytinburnu for long period; yet it is not know how and where he met Ihsan Efendi. His surrounding expands rapidly after 1960s. He raised hundreds of thousands of students. Ihsan Efendi put a high emphasis on conversation. He used to say that the Age of Hapiness (Asr al-Saadah) was cultivated with conversations, and he claimed that breath used other than for conversation, remembrance of and prayer for Allah is wasted. He used to engage in conversation with his pupils after almost every morning prayer. There are few books which Ihsan Efendi used to read throughout his life without any negligence. He never neglect-
ed to read Quran. He used to read the complete Quran twice a week, and he prayed for completion of Quran reading at Sunday and Thursday nights. In addition to this, he used to read Dalail al-Khayrat continuously without any negligence, though not at a level of Quran. There was something else which he read every day. He used to buy leading Islamic magazines, read them and recommended them to his pupils in order to let people have an Islamic perspective against the events. The books which he recommended mostly in addition to these are: Ihya al-Ulum al-Din of Ghazzali, Tariqatname of Ashrafoghlu Rumi, Ahmadiyya Muhammadiyya of Ahmad Muhammad Yazir of Gallipoli. He used to read and recommend books of collections of sayings of Prophet, as well as Quran commentaries. Ihsan Efendi used to reproduce a text which he liked, and distribute it to his pupils. One of his pupils says the following on this issue in his interview by Cuma magazine: Without any exaggeration, he used to tell twenty years before by replicating a very important note that belonged to Nurettin Zengi that the Gulf War would break out, while thus expressing that he had the love inside himself for the concept of struggling in the path of Allah, as he was complying with the orders of the Prophet (p.b.u.h). (Cuma Journal, No: 122, November 1992) Ihsan Efendi did not pay much attention to extraordinary miracles. He emphasized that that the important things were struggling and being on the right path. Ihsan Efendi had many projections for the future that could be seen as extraordinary sensations. He expressed that USSR would disintegrate and Russia would be divided into states. We will not see, but you will, the US will also collapse like Rus-
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sia. he said. Another extraordinary situation was that he used to know who was who even among the ones whom he never met before. If the person has no full ablution, he used to recognize this and whispered to him: My son, do this and this, and then come, this was a pretty way of warning. In addition to this, he had many other extraordinary states which are known only to those who are close to him. Ihsan Efendi did not work for any public position throughout his life. He used to deal with trade at all times. He worked as tinsmith in Kursunlu for a period of time, and quitted it thereafter, started to work as a peddler. He continued this work in Bilecik. Since he was a man of travel, he travelled all the villages and worked as peddler. He thus had the opportunity to chat with people in the village. After he moved to Zeytinburnu, Istanbul, he opened a grocery store with Celal Hoca, who made him come to Istanbul. He left this work after two years due to a disagreement. He started to sell wood with his brother. He brought wood from Trace and sold. They lost money from this work, rather than earning profit. They incurred loss even if they did the sawing work themselves. Thereafter they understood that the person who brought the wood engaged in fake weighing. Ihsan Efendi quits this job and returns back to the grocery work. After working as grocery in varioys places in Nuri Pasa neighborhood of Zeytinburnu, he opens a small shop in where now Guneyhan is located in 1962 (Ziya Gokalp street). He both sells and continues to educate people here from 1962 to 1991. He had not undertaken any government post. He did not work as a public worker since he did not want that the illicit money of the
state be consumed by him and his children, although he had gone bankrupt twelve times in the trade. He said that the Republic of established on interest. Ihsan Efendi did not suer any sickness during his life of 86 years. He sometimes was seen as a sick person. The perfect teachers act as lightning rods, attracting all the disasters and dangers to themselves. They seem as if they were sick. However, such diseases did not last long. He had only two operations until the age of 86. Eye surgery and prostate surgery. In 1970s, he visited Canakkale once. In his return, he saw that everywhere is full of beaches from Canakkale to Istanbul, and he says: Oh God, let me not see these. Then his sight ability is taken from him. Ihsan Efendi had an operation from prostate, which is a diseases commonly seen in many of the elderly. Ihsan Efendi had thirty teeth even at his death. He said such for his other two teeth: The Prophet said that tooth ache is one seventieth of the grave suer. That is why we accepted that tooth ache. He was taken to Huzur Hospital in Istanbul Aksaray for check up when he was 86. He had no disease. He only had arthritis due to sitting for long time. They start the treatment for that arthritis. The treatment lasts for one month. The arthritis is healed. Due to the drugs he took being heavy ones, the disease turns into a kidney disease. That disease lasts for twenty days. He passed away as a result of this treatment on 24 November 1991 in Haydarpasa Numune Hospotal, although he seemed not to be so much sick from his appearance. Ihsan Efendis body was washed after passing away on 21 November 1001 and brought to his home. All of his disciplines had the opportunity to see him the last time from his window
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from noon to the evening. The following day he is taken to Guney village on 25 November, Monday, a rainy November morning. Many politicians, scholars and valuable people participated in his funeral after the noon prayer. As per his bequest, he is buried opposite Sheikh Sharafaddin in Guney village. Ihsan Efendi said the following on this issue: I am not afraid of being buried here, but I am afraid of my disciplines visiting me without first visiting Sheikh Sharafaddin.
Mystical Personality of Ihsan Efendi
Ihsan Efendi belongs to the Naqshbandiya sufi order. Although he recommended frequently the Naqshbandi way in his speeches, it is said that he teaches also the 12 Sufi orders. His masters is Sheikh Sharafaddin Daghestani. The discipline mass of Ihsan Efendi comprises of the ordinary public. There are few scholars among them. He has lots of disciplines among those who work in the field of Islamic sciences, natural sciences such as chemistry etc. However, those coming from Islamic sciences are low. He has no special directing on this issue. The interest of Ihsan Efendi on Sufism and sufi orders started from very early ages. He is not known to have any direct connection with a Sufi master. He was spiritually taught in the way of Uwaysiyya by Sheikh Sharafuddin Zayn al Abidin Ibn Abdurrashed Daghestani, who has completed his spiritual path under the guidance of Muhammad Madani, and who was the 37th chain of the order, who passed away in 1936. Ihsan Efendi did not meet Sheikh Sharafuddin ins this world. He personally stated that he received his spiritual
and sufi training from Sheikh Sharafuddin. He paid frequent visits to the grave of Sheikh Sharafudding located in Guney village. He expressed that the events in Sufism should not be compared to the worldly events, and that it was wrong to look for a hierarchy. According to him, the mystical events should be considered within their specific principles and order. It is known that Ihsan Efendi participated in many sufi gatherings during his young ages. He is said to undergo numerous sufi suerings, namely arbain. It can be seen that Ihsan Efendi speeded up his teaching activities, which he had been doing since the beginning upon a spiritual sign, after migrating to Istanbul Zeytinburnu. The sufi path has enlarged after 1960s. We can summarize the 24 hours of Ihsan Efendi as follows: The life starts at night. There is no exception. He never woke up at 01.05 He is awake at 01:00. He did not let any night pass in his bed. And none of those who were close to him witnessed that he set the alarm to wake up. After 01:00, he used to pray and read Quran for 3 to 4, even 5 hours. He reaches the morning prayer with such actions. This practice did not change either in summer nights, or during winter nights, whether he slept early or not. He does not sleep after waking up at 01:00 He deals with 3 things: Quran, glorifying the God, prayer and submission. He performs the morning prayer with group. He deals with trade and revenue bringing actions. He used to say that sleeping after the morning prayer prevented one from earning good money. And this has almost no exception. He did not eat early breakfast for fasting during his life. Only he used to
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drink some water, ate few olives, just for obeying the actions of the Prohpet. He has single meal. Non except his wife knew that he was fasting for 360 days in a year. His worldly life starts with the morning prayer. He deals with worldly actions until evening prayer. He met and talked with hundreds of people every day, including those new ones. These people included those with financial problems, health problems, psychological problems etc. He used to perform Ishraq, Dhoha, Awwabin and Tahajjud prayers. In addition to this, Ihsan Efendi organized the day according to prayer times. He has some day sleep after the mid-noon prayer. This sleep did not exceed half to one hour. He breaks his fast with evening prayer. He reads Quran between evening and night prayers. He performs the night prayer with group. He sleeps immediately after the night prayer with almost no exception. And he is awake at 01:00 every night. Ihsan Efendi approach to the children with love. He never acted harshly against them. He was sensitive in terms of the religious training of the children. He used to direct them in order to let them learn religious information by giving them awards. Ihsal Efendi is a very soft hearted man. He is very calm. His son, Huseyin T., talks about a memory as such: One day we arrived at home late. My mother did not let us enter. My mother was a beating woman. My father, on the other hand, was a superhuman if this could be said. He was at the limits of being a soft and calm person. My mother did not let us enter since we came late. We, all brothers and sisters, slept on the steps. My father thought that we were in the room. He asked to other mother when he could not find us in our room as he woke up at night. My mother said They are punished,
do not let them in. My father let us in. My deceased father had a character that resembled that of the Prophet. Similar to what Anas (Ra) said of the prophet I passed my ten years with the Prophet, he did not even shout at me despite my naughty behaviors. My deceased father was a person who took the ethics of the Prophet as a model. Ihsan Efendi used to say that all living and non-living things obeyed to the rules of Gods and glorified him. He used to talk about this; once, when he entered to the animal shelter, he saw that the animals were pronouncing the name of Allah. They become unconscious by repeating the name of Allah. He says to them when they awake: We are the real animals, not you. His daughter tells: I did not forget the moment when a man with an umbrella was waiting at a time when the women were at a high number in his shop. He used to utter the words being exhausted from waiting: I have been waiting for hours, no one came to take of me, how dare this is possible? A person, who knows the moods of people, said: please wait your turn. He knows that you are here. He is a great person. You will incur damage if you pass anything inside you!
References
25 November 93, Milli Gazete 23 November 94, Milli Gazete 24 November 95, Milli Gazete November 1992, Cuma Journal, No: 122
ESAD EFENDI (1847/1931) AND THE SYMBOLIC LANGUAGE IN HIS DIVAN1
Vahit GKTA
Abstract This paper studies the Divan of Muhammed Esad Erbili (1847/ 1931), who is one of the most important figures and Sufis of the last period of Ottoman Empire and early years of the Republic of Turkey, and who is also shown as instigator of Menemen event, which is one of the most important events of the history of Republic, and his symbolic expressions in his work. Esad Efendi is a prominent Sufi who lived between 1847 1931, acted as the chairman of Majlis al Mashayih (Assembly of Sheikhs), lead the publishing of the journal named Jarida al-Sufiyya, acted as the master (sheikh) of
1 This article published on pages 115-132 of Osh University Arashan Journal Of Social Sciences, Bishkek 2012.
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Kelami Dergah (Sufi Lodge), and who has spiritual authority both from Naqshi and Qadiri Sufi paths. Divan is one of the greatest divans written in the last centuries. It is a composed (murattab) Divan. While Turkish and Persian prevail in the work, there are also some Arabic and Kurdish ghazals. Esad Efendi speaks in his Divan about drunkenness and intoxication, enthusiasm, wine and drinking house, pseudo-sheikhs, the cupbearer, singer and player, and the real Beloved. The Divan of Esad Efendi is full of symbols and poems which should be commentated on due to the clues it give from the realm of imagination. This paper first introduces the Divan of Esad Efendi, explains and comments on the metaphors mentioned in the Divan, and finally states the meanings of such metaphors in the terminology of Sufism. Keywords: Esad Erbili, Divan, Metaphor, Symbolism, Poem.
Esad Erbili
Muhammed Esad Erbili was born in 1264 / 1847 in Erbil district of Mousul2, and was the son of Sheikh Muhammed Said, who was the head of Khalidi lodge in Erbil. His grandfather is Sheikh Hidayetullah, who is a successor (khalifa) of Khalid al Baghdadi.3 He is said to be Sayyid", a grand-
son of Prophet, from both his father's and mother's ancestors. After his Sheikh Taha al Hariri passed away in Erbil, he started his guidance. Esad Efendi is a Sufi having permission from both Naqshi and Qadiri paths.4 Esad Efendi given an account of his initial training as follows: I have received my initial education at the Sufi lodge and madrasa of my father, under the mastership of my special teacher Mehmet Efendi, and finally I have received my educational permission (ijaza) from Davud Efendi, who was one of the greatest masters of the time, in one thousand and eighty seven (1287 / 1870)5 We understand from here that Esad Efendi completed his initial education in the Sufi lodge and madrasa, which was constructed by Mevlana Khalid Baghdadi in Erbil, where his father was a master in. After receiving special lectures from Davud Efendi, who is considered among the most reputed scholars of his time, he received permission from him when he was 23. He receives spiritual education from Taha al Hariri when he was 23. Sheikh Taha al Hariri assigns him to education worldly sciences to the new entrees of the path. This indicates that he was a qualified person who reached
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Hseyin Vassaf, Sefine-i Evliya, Sleymaniye Library Manuscript Donations Sec, no: 2306, p. 191. Date of Birth: There are dierent records about the date of birth of Esad Efendi. For example, in Sadk Albayraks book named Son Devir Osmanl Ulemas it is mentioned as 1259/1843 See. Sadk Albayrak, Son Devir Osmanl Ulemas (Ilmiye Ricalinin Teracim-i Ahvali), (Medrese Yay.), Istanbul 1980. We are of the opinion that Esad Efendi was born in 1264 / 1847, as mentioned in Sefine and in many other books. Hasan Kmil Ylmaz, Altn Silsile, Erkam Yay., Istanbul 1994, p. 241.
Hasan Kmil Ylmaz, M. Esad Erbil, Sahabeden Gnmze Allah Dostlar, p. 369, Istanbul 1996. Ylmaz, Allah Dostlar, ibid. See also Muhammed Esad Erbil, Risle-i Esadiyye fi Tarkatil- Aliyye, (Dersaadet Matbaas), Istanbul 1341-1343, pp. 29-30. For biography of Esad Efendi from his own words, see als Ismail Kara, Meclis-i Meayih, Ulema-Tarikat Mnasebetleri ve Istanbulda eyhlik Yapm Be Ztn Kendi Kleminden Terceme-i Hali, Kutadgubilig, Number: 1 (January 2002), pp.185-214. In the Sefine of Vassaf, it is said that he is Sayyid from both fathers and mothers side, with the sentence He is a Sayyid from the side of his blessed mother. See. Vassaf, Sefine-i Evliya, Sleymaniye Library. Manuscript Donations Section, no: 2306, c. II, p. 191. Kara,ibid., s.197.
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to a level of perfection in worldly sciences at that ibid. Esad Efendi explains why he did not enter to path of his father or grandfather, despite the fact that they were both Sufi masters as follows: Since my spiritual journey in the Great Path of Naqshbandiyya did not correspond to the teaching times of my father and grandfather, I have entered to the service of Taha al Hariri an-Naqshbandiyya al-Khalidi, who was the qutb al-irshad of that time.6. After completing his spiritual education (sayr al suluk) in five years, upon the death of his sheikh, Taha al Hariri in 1292/1875, he starts the mission of guidance (irshad) in line with the order he received from his sheikh.7 Esad Efendi, who received his scientific permission from Davud Efendi in 1287/1870, received his Naqshi permission from Taha al Hariri in 1294/1877. Following this, he received the Qadiri permission in 1303/1883 from Sayyid Abdulhamid Rifqani, his Qadiri sheikh in Baghdad.8 Sheikh Esad Efendi makes his way to Hijaz in order to fulfill his duty of pilgrimibid in 1875, when he received permission after he completed his spiritual journey under the discipline of Taha al-Hariri, his Naqshi Sheikh. When he learnt that his sheikh passed away when he was in pilgrimibid, he comes back to Istanbul, locates there, and starts to give lectures to the son-in-law of Abdulhamid II, Dervis Pasazade.
6
He lectures the Divan of Hafiz and Luccet al Asrar of Mawlana Jami in Fatih Mosque. However, the principle place of education of Esad Efendi is Kelami Dergah. Because many senior level administrators and scholars of that time have received spiritual guidance from him in this convent. Limitless number of people were raised in Kelami Dergah.9 Esad Efendi is assigned to his homeland, Erbil, by Abdulhamid Khan in 1316 / 1900. Esad Efendi has continued his guidance activities during these 10 years when he loved in Erbil, and organized the Turks here about not favoring the British administration. Meanwhile he assigned his son, Muhammed Efendi, for establishing the Society of Turkish Lovers and for encouraging Turks to apply the United Nations. When the British forces occupied Mousul (1918) Muhammed Efendi was exiled to Basra by the British for his actions in favor of Turks. During this ten-year period when he stayed in Erbil, Esad Efendi engaged in actions against the missionary activities of the British.10 After staying ten years in his homeland, Erbil, Esad Efendi returned back to Istanbul upon the invitation of his
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Erbil, Muhammed Esad, Risale-i Esadiyye, pp.29-30. From these expressions, it is understood that he entered to Sufi path after his father and grandfather passed away. Ibid Speaking about these permissions, Esad Efendi says "my scientific and sufi permissions are in our library in Erbil", which he wrote on the printed document sent to him when he was the sheikh of Kelami Dergah. See Kara, ibid., p. 197. However, we now do not know where these permissions are.
10
This work comprises of the dairies kept in Kelami Dergah shortly before the Sufi convents were closed. Carl Vett, a Danish researcher who stayed as guest in the dergah for 15 days, highlights the homibid paid by the senior administrators and scholars visiting the dergah to Esad Efendi. These include such names as Gazi Mahmud Muhtar Paa (1867-1935), Prof. Mehmed Ali Ayn (1868-1945), mer Ferid Kam (1864-1944). For broader information, see Carl Vett, Kelm Derghndan Hatralar, translated by Ethem Cebeciolu, Ankara 1993, pp. 4-8, 92-95, 123, 167-171; This work has been retranslated and printed by Ethem Cebeciolu. See Carl Vett, Derviler Arasnda Iki Hafta, trs. Ethem Cebeciolu, Anka Yay., Istanbul 2002. For broader information, see TBMM Zabt Ceridesi, Devre 3, Celse 2, Cilt 25, pp. 62-65, 1931. Esad Efendis own statements.
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lovers in 1324 / 1908, when constitutional monarchy was promulgated, and restarts his tasks in the Kelami Dergah. Meanwhile, he makes conversations in the Cadirli chalet in Erenkoy. When the Sheikh position in Selimiye Dergah in Uskudar became vacant, Esad Efendi is assigned to this position. He assigns his son, Mehmed Ali Efendi, to the dergah to act on behalf of him. He also continues his guidance efforts as he visits the dergah from time to time.11 Esad Efendi acts as the head of the assembly of Sheikhs, and leads the publishing of a journal named Ceride-i Sufiyye and an organization named Cemiyyet-i Sufiyye, and he is assigned as the Surre Emini by the Emperor, Sultan Reshad.12 With the collapse of Ottoman Empire and emergence of the Republic of Turkey, as a result of closure of all Sufi lodges in 1925, Esad Efendi takes himself to retreat in his chalet in Erenkoy. Esad Efendi is taken to Menemen, together with his son Muhammed Ali Efendi, with the claim that they had relation with the Menemen event that happened on 23 December 1930, and they are taken to trial for a capital punishment. Whereas his son, Mehmed Efendi, is executed, the capital punishment ruled for Esad Efendi is converted into life imprisonment due to his elder ibid. Esad Efendi passed away in the night of 3 -4 March 1931 when he was 84 while being treated for uremia disease in the military hospital in Menemen.13
Esad Efendi is an important Sufi who had a significant impact with his personal and spiritual charisma. Esad Efendi has many works and writings about tasawwuf, tafseer, hadeeth and literature. His works are: Kenzlrfn, Mektbt, Dvan, Risle-i Esadiyye, Ftiha-i erfe Translation, Articles and a translation named Tevhid Rislesi.14
Divan
It is a composed (murattab)15 divan. Poems are mainly written with aruz measure. Whereas Turkish and Persian 16 poems prevail, there are also Arabic poems and a Kurdish ghazal. Esad Efendi has also written poems like Sufi folk literature poems and also Tahmis' for them.17 Divan, has been printed firs in 1337/1918 with the name Divan- Esad in Evkaf printing house as 67 pages. It has been published by Cemal Bayrak with new Latin letters. There is also a poem named Mevlid-i Fatma" in the Divan, which was separately printed.18
14
15
16 17 11 12 13
Vassaf, ibid., v. II, p. 192. Ylmaz, ibid., p. 210-211; DIA, c.11, p. 348. See. Ylmaz, Altn Silsile, p. 212.
18
For a detailed account about the life and works of Esad Efendi, see Vahit Gkta, Muhammed Esad Erbilnin Hayat Eserleri ve Tasavvuf Felsefesi, Ankara Social Sciences Institute, Unprinted MA Thesis, Ankara, 2002. Composed ( murattab) Divans are those which contain kasides and ghazals, which are followed bu Rubais, Ktas, Murabbas, Muamma Sharkis, and finally the mufreds, compiled according to the order of syllables concerning the rhymes of poems; and Divans which include poems which are not compiled as per the order of syllables are called Gayr Murattab Dvn (Non-Composed Divan). see.: Pakaln, Mehmet Zeki, Osmanl Tarih Deyimleri ve Terimleri Szl, MEB, V.2, p.622. Persian poems have been translated by Ali Nihat Tarlan. elik, mer, Muhammed Esad- Erbilnin Kuran- Kerim yetlerini Yorumlama Yaklam Tasavvuf Ilmi ve Akademik Aratrma Dergisi (Tasawwuf Journal), (May 2001), Number 6, p. 181. This poem has been translated into Turkish by Ali Efendi, the son of Esad Efendi.
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Despite the fact that Esad Efendi was a poet raised up in Sufi lodges, he adopted Divan literature rather than Sufi folk literature and used aruz measure dexterously.19 Whereas Esad Efendi skillfully demonstrated his literal aspect in his Divan, he has also clearly indicated in his introduction to the book that he is not aiming at giving reply to a certain group who are not of Sufi taste.20 Analyzing the metaphors, which are means reecting the spiritual experiences and metaphysical states of Sufis, is essential in terms of taking a glance at their view points and learning the secrets in their inner worlds. Esad Efendi speaks in his Divan about drunkenness and intoxication, enthusiasm, wine and drinking house, pseudo-sheikhs, the cupbearer, singer and player, and the real Beloved. The Divan of Esad Efendi is full of symbols and poems which should be commentated on due to the clues it give from the realm of imagination. In the first section of Divan, there are texts and translations of Persian poems. In this section, there are 381 couplets, as we have determined, being separately for each letter, starting from the letter Alif to the letter Ya. In this section, there are also 13 tahmis under the title muhammesat, 2 of which are unnamed, others being Tahms-i Hfiz, Tahms-i Hlis, Tahms-i Kelm, Tahms-i Mesnev, Tahms-i Mevln Hlid Kuddise Sirruh-, Tahmis to the two couplets of Nr Ali Marib, Tahms-i Cm (three). Also in this section there
are a Terci of 21 couplets, the Third Encomium of Sheikh Riza and Sheikh Emin Efendi of 13 couplets, and a Kurdish ghazal of 7 couplets. The second section of the Divan comprises of Turkish poems. This section contains ghazals, rubais, na'ts, tahmis written to poems of others and his poems, and a Persian mawlid of 73 couplets written about Hz. Fatima. The last section comprises of poems under the heading A precious Tahmis written to the ghazals of me, the poorest, by some respected people. Symbolism / Metaphor The language, which is in practice a way of defining and expressing as well as a means of hiding and protecting, 21 realizes this function of hiding and protecting with the metaphors it uses. The expression metaphor", which encompasses various literal arts such as figurative expression, comparison, analogy, proverb, allegory etc., is a word composed of two words, meta (meaning beyond) and phore (meaning transferring, carrying.22 Whereas metaphor is considered as a literal art used in poetry and rhetoric; it is also a way of expression frequently used in the field of philosophy and thinking. 23
21 22 23
19 20
Erbili, Dvn, p. 6. Muhammed Esad, Divn- Esad, Istanbul 1991, pp. 7-8. Here the Persion couplets are quoted from the translation of the late Nihad Tarlan.
Takyeddin Mengolu, Insan Felsefesi, Istanbul, 1988, p. 214. M. Kaya Bilgegil, Edebiyat ve Bilgi Teorileri, Istanbul, 1989, p. 154. Ahmet gke, Vhib-i mmden Niyz-i Msrye Trk Tasavvuf Dncesinde Metaforik Anlatm, Ahenk Yay., Van, 2005, p. V; For use of metaphore in other fields, particularly in the field of philosophy and thinking, see: Mfit Selim Saruhan, Islm Dncesinde Istiare(Metafor), Ankara, 2005
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According to Sufi way of thinking, every existence in the universe is an imitation. That means, it is a reection of the original. In this case, the connection between the original and its reection could only be established based on reection. In other words, the realm of existence is a world of symbols. Imitation of these symbols constitutes the roots of art.24 Metaphoric expression is one of the ways that Sufis use for expressing their spiritual states and experiences to their addressees. Metaphoric style is the expression by a Sufi of some abstract experiences and subjects, that are hard to be expressed, using concrete concepts.25 These expressions have a symbolic meaning; this meaning is encompassed in an artistic language, with a gnomic, impressive and mystic style called logos spermatikus in Latin.26
The Symbolic Language in Divan
Tasawwuf is a discipline full of secrets. These secrets are covered with metaphors. The reason for this is to give a concealed message to those who could understand, and protect the secrets against those who are not qualified. The expressions such as wine, drinking house, wine cup, music, dance, the wine cupbearer etc., used by Sufis, are pronounced for metaphorically interpreting the worldly expressions under the impact of the state that the Sufi is
exposed to, which is a state of annihilation, fana.27 Use of metaphors have become widespread due to various reasons such as the possibilities granted by language being limited, the mystical experience being hard to be expressed and the Sufi who might not be eager to disclose his secret etc..28 The intensity of emotions and feelings experienced by the Sufi is higher compared to other people experiencing what is religious. For this reason, it is the Sufism among all Islamic sciences where the symbolic expressions are most commonly used.29 Esad Efendi states that the Sufis are unfairly criticized with the claim that they are away from all human tastes.30 However, people who are the masters of this work, have lived this world and the world after death to the fullest extent, and used such symbolic expressions as "wine, drinking house, wine cupbearer, wine assembly, music instrument player etc. in their poems written for struggling with such criticisms. For Esad Efendi, it is the "muhabbetullah",
27
28 29
24 25 26
M. Erol Kl, Sfi ve iir: Osmanl Tasavvuf iirinin Poetikas, Istanbul, 2004, p. 21 gke, ibid, p. 375. Cengiz Gndodu, Mevlnnn athiyye Trnde Yazd Bir Ghazalinin erhi: erh-i Ebyt- Celleddn-i Rm, Tasavvuf, year:3, number: 8, January - June, 2002, p. 30.
30
Ethem Cebeciolu, Seyyid Burhaneddin Muhakkk Tirmiznin Baz Tasavvuf Kavramlara Getirdii Metaforik Yaklamlar, Ankara niversitesi Journal of Faculty of Divinity, v. XXXVIII, 1998, p. 128. Ibrahim Emirolu, Sfi ve Dil (Mevln rnei), Istanbul 2002, pp141143. For an account of religious experiences of Sufis and the epistemological value of these expressions, see Ramazan Ertrk, Sfi Tecrbenin Epistemolojisi, Fecr Yay., Ankara, 2004; Omur Ceylan, who studied on 47 commentaries by 20 dierent commentators on 42 dierent poems of 23 poets, has determined that the Turkish commentary on Turkish poems are mostly related to Sufism and highlighted the contribution of Sufism to the tradition of commentary (sharh). This study has been published as a book titled Tasavvuf iir erhleri (Sufi Poem Commentations See mr Ceylan, Tasavvuf iir erhleri, Kitabevi Yay., Istanbul 1999. Esad Erbil, Dvan, p. 7.
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the love of God, which annihilates all the grief and worldly distress in man. The drinking house, may-khane, is the adobe of worship, constructed for the spiritual travelers who entered to Sufi path. The cupbearer, pir-i mugan, is the Sufi master who is to guide those on the Sufi path. The drinkgiver, saki, is the successors and helpers of the Sufi master. Bazm, is the moment when the Sufis become intoxicated under the eect of remembrance (dhikr) and contemplation (tafakkur).31 Javad Nurbakhsh explains why Sufis use such symbolic expressions with three reasons.32 1. Attract the attention of readers 2. Being in a state of annihilation (fena), thus being unaware of the condition 3. Interpreting worldly words in a metaphoric way Now let us work on the metaphors used by Esad Efendi in his Divan:
Wine, Drink, Drink house, Wine Maker
or the God, who distributes love, spiritual knowledge and wisdom to the lovers, presenting them the water of life and the divine love.33 Wine: The wine as it is normally used. The feeling of love which lets its taster loose his consciousness and makes him intoxicated. Divine love. The first cupbearer of man is God. Man has drunk this wine in "Qalu bela". Whereas wine leaves no carnal aspect in the drinker, it causes the person to loose consciousness and radiate the wisdom.
Cupbearer (mugh):

It is from the fortune and blessings of the cupbearers that the wine, in the second taste, refreshed the old love in my heart When Esad opened his mouth to describe you, a poem, mixed with love, is revealed from his bottle of heart34 Commentary: The cupbearer (mugh) used in these couplets, are those who serve the wine of love to the person. In fact, in Sufi understanding, everything in the universe is a cupbearer (saki). Wine is love. What is meant in these couplets is that
Before taking a look at how these metaphors are used in the poems of Esad Efendi, we should first give their meanings as used in the terminology of Sufism. Cupbearer: The person who gives, serves, distributes and sells wine and water. In its Sufi use, the Sufi Master,
31
32
In his book title Sufi and Poem, M. Erol Kilic states the following, supporting these words of Esad Efendi: Those who look for references from the material world to the symbols and metaphors such as beloved, lover, lovelock of the beloved, drink, cup, lip etc. are characterized as raw poets, living in a very superficial world Kl, Sufi ve iir, p. 143. Javad Nurbhkhsh, Sufi Symbolism, The Nurbakhs Encyclopedia Terminology, London and New York, 1986, p. 124.
33 34
gke, Metaforik Anlatm, p. 171. Esad Erbili, Dvn, pp. 12-13.
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the heart moves as it remembers the God, and poems and couplets, mixed with love, come out of it.

Last night, our master spoke in the drinking house; The joy of our wine gives the light of foresight (basirat)35 Commentary: The light of foresight is the ability of man to comprehend the reality of things. Our Sufi master said in the Sufi lodge last night that the joy of our love gave us the ability to see the inner aspects of things. The Sufi acquires foresight with remembrance (dhikr).
following, meaning that he is at the place where the divine love is served, not among those who live for world and where a raw asceticism is practiced.

Esad, who had some time in the temple of cupbearers, does not lay a trap to hunt the bird of world37 Trap, Net: The carnal world / things other than God/ phenomena and world of dualism, which deviates the heart of man and pushes him to the trap. One should not set his heart on worldly goods in order to avoid this trap. For the goods of this world are like a feed at the entrance of the trap.38 Setting a trap: A symbolic expressions used for meaning to work for world and for a raw asceticism.

The heart could not find any prosperity in the madrasa with intellect and delusion. Our detachment from the world is what we had from the cup.36 Commentary: Here Esad Efendi exalts the group of lover Sufis, which he is included in. The worship and religious practices of the ascetic Sufis do not suffice for comprehending the reality (haqiqa), and only through love and loving it is possible to reach to the stage of abandoning from world, which is called istighna. Again, Esad Efendi criticizes in another poem the ascetics, who have no share from the divine love. He states the

If you want the water of immortality, be a drunk like the homeless Habbab, seek from the cupbearer as a demolished and easygoing wine-giver; save yourself from the worry of this world and the next world like Esad.39

It is spring, come and drink wine (divine love). Close your eyes for a moment to the worries of the world.40 Spring: Devr-i Muhammed (the Mohammedan Cycle)
37 38 35 36 39 40
Erbili, Dvn, p. 15. Erbili, Dvn, p. 15.
Erbili, Dvn, p. 34. gke, Metaforik Anlatm, p. 187. Erbili, Dvn, p. 65. Erbili, Dvn, p. 63.
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When love exults with clamor and groan, it could be calm only with a lip on the cup"

Your patient needs the syrup of your word. That patient will not heal with the drug that Lokman Hekim gave.43 Cup (Cm- cem/peymane/kadeh): Cup of drink The heart and spirit of the lover and Gnostic, who is full of divine love and knowledge. The Gnostic has tasted the cup of love since qalu bela". Cup of love is full of divine knowledge and wisdom.44

If the glimpse of wine fails to find a cure for it, no one else could stop my tears.

Eat not any grief from the table of this bloody world. Drink wine, enjoy your self, taste the joy"

I am always drunk from the syrup of mortality. There is no desire for glass of unity ( cam-i cem ) in the heart 45

Oh Esad, if you have a bit of mind, do not abdicate from wine41 Lip of cup: The good news of divine love. Wine is a metaphoric expression used by Sufis to express divine love, as indicated above. Pure wine, is the absolute divine love.

The drunk of the wine of everlasting may not be satisfied with the carnal world, He is the one who found the glass of unity and the crown of the emperor in both worlds.46

Oh ascetic, leave the idea of miswaq, because it is a wood. Hug the wine bottle and dream of wine42 Syrup: A sugary drink in liquid form. Love and loving which enraptures the lover. It is a spiritual drug. This syrup satisfies the fever of love in the heart of the lover.

The pure hearted, as he drinks wine, rejoices with pleasure. The ascetic, who assumes worshipping, remains in the sea of grief. 47
43 44 45 41 42 46 47
Erbili, Dvn, p. 32. gke, Metaforik Anlatm, p. 252. Erbili, Dvn, p. 89. Erbili, Dvn, p. 105. Erbili, Dvn, p. 105.
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I am fuddled with your love. The universe is fuddled from the joy of wine. 48 The root of rightness and fear from God has been irrigated and rejoiced with wine. I learnt this lecture from the narcist ascetic 49 Esad Efendi criticizes the ascetic Sufis, and praises the lover Sufis:
If Esad drinks a cup from the drinking-house of love, he wanders in the market of love, drunk and with no fear. 53
Metaphors About Some Organs of Human Body

The desire of my heart was not satisfied by sheltering to the Sufi lodge. I would rather go to the house of winegiver. 50

The homeless, Esad, passed from this world, and revived with the blessing of the wine, at the door of the cupbearer51 Cupbearer (Pr-i mugn): The server of wine, the Sufi master in Sufi terminology.

Excuse him, if Esad goes to the drinking house, he brings the rose gardens, for getting the joy of your smell. 52
Metaphors used in this section are such expressions as eyebrow, tallness, face, lovelock, bow, waist, black nevus. All of these metaphors are used for expressing the beloved in general, or an aspect of the beloved. The real friend of the lover in Sufism is Allah, and his prophet Hz. Muhammed (PBUH). The greatest stage of love is the love of the beloved. The lover rejoices only with His oneness. His place is the heart and the whole universe.54 Eye and eyebrow are used for expressing the characteristics of the divine beauty. Eyelash symbolizes the proximity of the spiritual traveler on Sufi path to the divine reality. Expressions such as tallness and face are used mainly for symbolizing unity, oneness and ultimate reunion. This is the stage of reunion, where the lover and beloved are present together. In general, metaphors related to the body are those used for expressing the divine power and beauties, in the state of intoxication experienced by the Sufi. 55 Now let us study the metaphors related to body organs used by Esad Efendi in his Divan:
48 49 50 51 52
Erbili, Dvn, p. 85. Erbili, Dvn, p. 96. Erbili, Dvn, p. 103. Erbili, Dvn, p. 105. Erbili, Dvn, p. 69.
53 54 55
Erbili, Dvn, p. 81. gke, Metaforik Anlatm, p. 177. Nurbahksh, ibid., p. 65.
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Oh my dear, I swear by your eyebrows that your tallness killed us. Do never use a sword to kill us.56 Eyebrow is a symbol of man's closeness to God. This stage is called the stage of qab qawsayn in Sufism 57. Tallness symbolizes the union and oneness. In the foregoing couplets, it says that my reaching to the stage of union killed me before I died, I am already a death, there is no need for a sword". Another couplet where the metaphor of eyebrow is used in Divan is as follows:
Thanks to your eyebrow that looks like a crescent, the ceiling of peace was reinstated as the palace of Kisra collapsed.60 Commentary: There is a reference to Hz. Muhammed (PBUH). That means: Oh Muhammed, the palace of Kisra collapse with your birth.

There is no benefit for a man to turn his face to the niche, unless he is ready to be martyred from the sword of your eyebrow 61 Commentary: Oh Muhammed (PBUH), while I was praying, I remembered the bend of your eyebrow (closeness to God). It was such a state that the niche (mihrab) started to cry. The eyebrow and eyelash metaphor is also used for expressing the love of Hz. Ali:

When I see a lover, I see him bent like a bow. And I know that his soul is charmed to the (beauty in) eyebrows.58

"I post my weak body like a target so that the arrow of dimple comes from you eyebrow, which is like an installed bow.59 Another couplet where the metaphor of eyebrow is used in Divan is as follows:

Could Zulfikar do, with its power equal to an army, what the beautiful of Necef did with his eyebrow and eyelash?62
56 57 58 59
Erbili, Dvn, p. 17. Reference is made to 9. verse of Surat al Najm. It means "two eyebrows or two eyelashes. Erbili, Dvn, p. 32. Erbili, Dvn, p. 102.
60 61 62
Erbili, Dvn, p. 41. Erbili, Dvn, p. 49; Other places where the eyebrow metaphor is used in his Divan are: Dvn, p. 99, 102. Erbili, Dvn, p. 79.
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You are unnecessarily carrying the heavy burden of bow. The chain of your lovelock is enough for tying us.63 Bow; the trap of unity (wahdet) Lovelock (zulf) is multiplicity, the opposite of unity. Chain of lovelock is the manifestation of divine attitudes. Face is the unity. Lovelock comes out of the face. Unity comes out of multiplicity. Commentary: Why do you need the trap of unity you prepared for tying us? All the universe is full of your attitudes. These are enough for us to be tied to you. Bounds of multiplicity are enough to take us to unity. In another couplet in the Divan, the lovelock metaphor is used as follows:
Her odor of musk has fallen on the foot of lovelock, the shadow of her tallness begs her to grant her long life.64 Commentary: The shadow of your oneness beseeches you to grant it eternal life. Because when the multiplicity enters into oneness, it reaches to the eternity, becomes eternal.
My heart reached to my lip to see your face. One who is captivated to you ey emay not find any healing other than your drug.65

If lovelock and black nevus is a chain in the hands of the guardian, the chick bowl of emperors is more beautiful that the throne of Egypt" Black nevus: Oneness; this is the seventh of seven attitudes. It is a point on the heart. Commentary: When the human attaches himself to multiplicity, if he has understood that the multiplicity is a multiplicity bound to the real beauty, sitting at the bottom of a well with this understanding is much better than being a sultan of Egypt.

Whenever I speak metaphorically about the lovelock of the beloved, my purpose indeed is the jacinth of your crown.66
My desire at the niche is to abide by (the way of) your foot. Because in our heart there is no other purpose than your eyebrow.67

64 65 66 63 67
Erbili, Dvn, p. 18.
Erbili, Dvn, p. 59; Other places where the lovelock metaphor is used in his Divan are: Dvn, p. 95, 102. Erbili, Dvn, p. 68. Erbili, Dvn, p. 68. Erbili, Dvn, p. 68.
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In both worlds I desire for your beautiful tallness and stature. Likewise I request something by bowing my head in front of the passion ower.68
Commentary: I have attained the unity when I understood the reality of multiplicity.

In my sect, the whole world is a point. The purpose of creation is your black nevus.69 Another couplet in which nevus is mentioned in the Divan is as follows:

The condition and silhouette and lovelock of the beautiful are always in demand due to her chick which looks like a rose.73

The nevus on your face made everyone crazy except me. Thousands of lovers like me were scattered for your love.70

Oh Esad, you have become desolate, however your life is saved from the lovelock of the coquettish hair. 74 The lovelock becoming desolate is an evidence that the person himself is desolate.
Esad has sacrificed his desire for a hundred-piece prayer beast, that means his connection with the world, fort he sake of your lovelock and your nevus.71
Oh Esad, wonder not, if your heart feels comfort under the lovelock of the beloved! It looks like a mindful nightingale resting (sitting in peace) on that trap. 75
Waist

I am thankful to this black lovelock till death. I reach to the gentile secrets of love with its blessing. 72

I became thin like a piece of hair from the yearning of your waist. I am exhausted and miserable from your hair, looking like a hyacinth. 76
68 69 70 71 72
Erbili, Dvn, p. 68. Erbili, Dvn, p. 68. Erbili, Dvn, p. 35. Erbili, Dvn, p. 60. Erbili, Dvn, p. 81.
73 74 75 76
Erbili, Dvn, p. 81. Erbili, Dvn, p. 95. Erbili, Dvn, p. 102. Erbili, Dvn, p. 84.
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Commentary: Waits is the part of man separating the sublime part from the menial part. Face (Ddr/Vech /Yz): The beauty of Haq (God), the divine beauty. It means the beloved. It is a name given to divine manifestations in Sufism. One who remembers God does not remain distant from His Face. The door of His face could only be opened with love, loyalty and unity.77 If a light for eyes falls abundantly from a cloud in the sky, my eyes only become enlightened with the light of your face.78 Face is the unity.
After the bird of heart sees with its eyes the nevus on your chick, it will not feel any further suering at the trap of your two lovelocks 81 Black Point (Dne-i Hl): Black point, the unity Lovelock: Multiplicity, events Commentary: While the bird of heart utters in the webs of multiplicity, it stops to utter when it reaches the black point (unity). Lip: Lip is annihilation in God (fana fillah) and lasting in him (baqa billah)

You have burnt my wind with the fire of the beauty of your face. Now you will not even dream that we have stepped out and escaped from that candle79 Commentary: The beauty of your oneness burnt me up. Now this path has no return.

Her eyes, falling down like a rain, do not cultivate any fruit of happiness in her heart. The heart has turned into an arid soil from that fervent love for that lip that deceives the universe.82

The paradise envies the gardens of His realm. The core of hearts are injured due to that bright face.80

77 78 79 80
If that eye, being a gardener, has grown the bud of mouth, the voice of nightingale comes to the assembly of friends, very deep.83 Mouth: The thing that carries the meaning and kills the material. Eye: As opposed to the mouth, the thing that enlivens the meaning and kills the material.
gke, Metaforik Anlatm, p. 341. Erbili, Dvn, p. 29. Erbili, Dvn, p.18. Erbili, Dvn, p. 58.
81 82 83
Erbili, Dvn, p. 22. Erbili, Dvn, p. 22. For another couplet where the lip metaphor is used, see. Dvn, p. 49. Erbili, Dvn, p. 32.
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Commentary: If the eye has grown the mouth, the beauties they see cause a rose-like odor to be released from the mouth, and a nightingale comes to the assembly. Eyelash/Arrow: The divine sight that heavily pierces the heart of the lover
My eye did not have a light, neither throughout the day nor the night. The imagination of the bat sees better than itself." 86 My eyes await for long that a dust may come from the road of the crate from the broom of your eyelashes. 87

Your eyelashes want to kill us. You eyelashes, eye and chick do not suffice. 88 Commentary: For getting closer to God, the material things and all things other than God should be ceased. Other metaphors used by Esad Efendi in his Divan are as follows: Rose89 (symbol of beauty.) nightingale90 (Sufi Master)91 dove92 (slave), chick (unity), tallness (sultan), curl (multiplicity), hm93 (godsend, the heart of the Gnostic) phoenix94 ( a mythological bird which is believed to live beyond Qaf mountain, whose name is known but appearance is unknown. Resembles the heart of the Gnostic in Sufism.) 95 journey96 (the journey to God, which is a path of spiritual perfection), darkness97, water of life, pure water
Your eyelashes have stood on a line at the niche of your two eyebrows that you see them praying God for healing your ill eye.84 Eye: The most important organ of man. Ill eye (em-i bimar): The burning and killing eye. This eye burns the things other than God. The overlapped bent standing of the eyelashes is an eligible position. These eyelashes have formed a line, opened their hands, praying for the life of the ill eye, which intends to kill me, so that I die not and live some more. Esad Efendi expresses with the following couplet that he has not desire for any of worldly tastes after he becomes intoxicated from the eye of the beloved:

"How could I, one who got drunk as a skunk from your eye, request for the cup of pleasure and life. 85
86 87 88 89 90 91 92 93 94 95
84 85
96 97
Erbili, Dvn, p. 85. Erbili, Dvn, p. 85. Erbili, Dvn, p. 85. Erbili, Dvn, p. 27. Erbili, Dvn, p. 19. Erbili, Dvn, p. 83. Erbili, Dvn, p. 84. Erbili, Dvn, p. 71. Erbili, Dvn, p. 93. gke, Metaforik Anlatm, p. 154. Erbili, Dvn, p. 25. Erbili, Dvn, p.18.
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water), ultimate reunion99 (it is only the key of consent that opens the door of ultimate reunion), mirror of heart100 (cleaning the dust of heart) shadow metaphor 101 (a reection which could not be separated from its original), hunter102 (the attraction of world).
Conclusion
98(pure
Analyzing the metaphors, which are means reecting the spiritual experiences and metaphysical states of Sufis, is essential in terms of taking a glance at their view points and learning the secrets in their inner worlds. Because wording fails to fully express the spiritual experience. Metaphoric style is the expression by a Sufi of some abstract experiences and subjects, that are hard to be expressed, using concrete concepts. Sufi experiences many states such as unity multiplicity (vahdet - kesret), annihilation lasting (fana- baqa), union separation ( cem- farq). It is not possible to fully express this experience. It is apparent that the wordings coming out of the tongue will not suffice to describe the condition which the Sufi is in. Because a wording may not be substituted in place of an experience. However, words are like the forms of reality reected to the mirror. If we read the form on the mirror well and understand the signs in words, we may take a glance at the experience. The
Divan of Esad Efendi is full of symbols and poems which should be commentated on due to the clues it give from the realm of imagination. Esad Efendi uses many metaphors in his Divan, such as wine, drink, drink-house, cupbearer, syrup, glass of unity, cup, lip of cup, eyebrow, tallness, face, lovelock, bow, waist, black nevus, eye, eyelash, lip, waist as well as nightingale and rose, tulip, dove, cypress tree, huma bird, phoenix and reunion, hunter, water of life, mirror of heart, darkness, shadow etc., and professionally integrates these to his writings, despite him being a Sufi raised in a Sufi lodge. To refer back to the introduction of Esad Efendis Divan, we see the following words about these metaphors: What they say as wine is the love of God which leaves no trace of worldly dealings. Drinking house is a place of worship constructed for the spiritual traveler, and the cupbearer is the Sufi master. The wine givers are the successors of the Sheikh which are mediators for the guidance of hearts. The drinking gatherings are the moments when the spiritual Sufi travelers got intoxicated with remembrance of God, Sufi practices and finally the love.
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Erbili, Dvn, p. 76. Erbili, Dvn, p. 23. 100 Erbili, Dvn, p. 29. 101 Erbili, Dvn, p. 19. 102 Erbili, Dvn, p. 17; About the hunter metaphor, see.: Ahmet gke, Mevlnnn Mesnevsinde Avc Metaforu, Seluk University Journal of Mevlana Researches, Year:1, Number:1, Konya, 2007.
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OPINIONS OF MUHAMMED ESAD ERBILI (1847/1931) ON DHIKR
Vahit GKTA Ali TENK
Abstract This article studies the opinions of Muhammed Esad Erbili, who was a Master of the Kelami Dergah, and who witnessed the last period of Ottoman Empire and the first years of the Republic. Himself being a Sheikh of the Sufi Order, Esad Erbili has evidenced the issue through dhikr which is practiced in various Sufi paths. Esas Efendi also takes account of the issue within the context of dhikr alkull, the explicit dhikr, the hidden dhikr, and hatm al hajegan. In addition to this, Esad Efendi also mentioned about the befits of dhikr. The article also deals with the impor-
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tance, eects and benefits of dhikr while dealing with the opinions of Esad Efendi about the subject. Keywords: Esad Erbili, Dhikr, Sufi Order (Tariqa), Kelm Dergh
While dhikr means keeping in ones memory, remembering, recalling, or learning by heart any given piece of information, it also holds such metaphorical meanings as reputation, honor and glory, salaah, prayer and the heavenly texts1. In Sufi terminology, dhikr is construed as remembering, keeping in mind, and not forgetting Allah. Dhikr is an ascetic practice whereby Sufis and members of mystic orders, be it an individual or a group, recite certain words and phrases in given quantities at various places and according to a predefined set of rules and manners. In tasawwuf, dhikr in the true sense happens when the dhakir goes ecstatic, remembering only Allah, and forgetting everything else.2 In dhikr, the intended target is to exert an eort for remembering what was long forgotten, and for keeping it in mind and heart for good. The outcome is a maturing of the divine connection and experience experienced internally by the individual. If one is enriched internally through
1
dhikr, he will remember the creator of the universe with everything in it. Although the term means remembering, reciting in the Quran al-Karim, it is also employed in ways to mean salaah3, Quran4, men of wisdom,5 advice,6 and tafaqqur (reection)7 sometimes. In the Quran al-Karim, the word dhikr is mentioned in two hundred and ninety-one places together with its derivatives.8 Emphasized by the Quran al-Karim as well, dhikr is one of the crucial functions of the heart. Because it is dhikr that brings about the peacefulness of the heart (Fath, 4). Dhikr is used within the Quran alKarim in the following meanings: Quran (Hijr, 9), salaah (Juma, 9; Ankabut, 45), people of the book (Anbiyya, 7), and remembering Allah. (Baqara, 152; Anbiyya, 20, Ahzab, 35, 41, 42). In addition, while dhikr bears such meanings as abstaining from evil, being just, not falling for the world, and always remembering Allahs orders (Araf, 205; Kahf, 24; Munafiqun, 9; Nur, 37; Rad, 28; Ta Ha, 24), it is also used for religious practices like hajj (pilgrimage) and other similar practices (Baqara, 198-203). The Quran says: They remember Allah standing up, sitting down and lying on their side.9 Accordingly, one understands that dhikr is not restricted in terms of time and state. Anoth-
Ibn Manzur, Lisan al-Arab, ns. Yousef Khayyat- Nadim Marasli, Dar al-Lisan al-Arab, Beirut, ts. v. IV, p. 308; Firuzabadi, Mohammed Ibn Yaqub, al-Kamus al-Muhid, Egypt, 1952.v. II, p. 34; Asim Efendi, Kamus Tercumesi, Matca-i Osmaniye, Istanbul, 13041305, v. II, p. 346. Abd al-Karim Qushayri, Al-Risalah, Egypt 1940, pp. 221-226; Abu Hamid Ibn Mohammed Ghazali, Ihya Uloom al-Din, Beirut 1982, v. I, pp. 390-402; Suleyman Uludag, "Zikir" (Dhikr), IA, MEB, Istanbul, 1993, XIII, p. 561-563.
3 4 5 6 7 8 9
Ankabut, 45/9. Hijr, 15/9. Nahl, 16/43; Anbiyya, 21/7. Araf, 7/3; Isra, 17/41; Nahl, 16/43-44. Baqara, 2/269; Rad, 13/19. Abd al-Baki, Mohammed Fuad, al-Mujam al-Mufahras li Elfaz alQuran al-Karim, Istanbul 1990, pp. 271-275. Ali Imran, 3/191.
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er verse says: Remember Me, so that I remember you,10 which points at the honor and pride that dhikr would bring. On the importance of dhikr, the Prophet (pbuh) says: The relation between the one who remembers Allah and the one who does not is like that between an alive person and a dead person.11 Another account is as follows: How would you like if I told you that the most beneficial deed of all is to remember Allah.12 Bearing a broader meaning across the Quran, this word is attributed a dierent and outward meaning by the commentators then that attributed by mystics. Commentators usually construe relevant verses in a way to mean remembering Allah, observing His orders in ones acts, and they do not perceive it as a recital of certain predefined words and phrases, either individually or in groups, in accordance with some normative rules. They hold dhikr equivalent to remembering Allah and all other religious deeds like praying, fasting and helping the poor.13 On top of that, it is also recognized as dhikr when one waives an opportunity to commit wrong deeds. According to commentators, happiness occurs when salaah is fulfilled in a genuine manner. When salaah is performed is a genuine way, one will be safe from all vice.14 If one thinks that he is in the presence of Allah during salaah, he will realize his inner connection with
10 11 12 13 14
Baqara, 2/152. Bukhari, Daawat, 66. Tirmizi, Daawat, 6. Abu al-A'la al-Mawdudi, Tafhim al-Qur'an, Istanbul, 1988, v. IV, p. 229. Elmalili Hamdi Yazir, Hak Din-i Kur'an Dili (True Religion: The Koranic Language), Istanbul, 1997, v. VIII, p. 230.
salaah. Otherwise, salaah is isolated from his soul, which is forgetfulness. Being the opposite of forgetfulness, if dhikr is incapable of eliminating forgetfulness, one has to assume that dhikr is not taking place properly. Denouncing those that perform the salaah in forgetfulness (Maun, 4-5), Allah praises those who do it in deep reverence (Muminun, 1-2). Having Allah in mind during salaah will aect the soul, bringing the performer of the salaah closer to good deeds, driving him away from evil.15 According to commentary writers, another important point meant by dhikr is the Quran al-Karim itself. Hearts will find peace only in reciting and performing duties defined by the Quran al-Karim. Man can achieve psychological and physical happiness only by surrendering to the Quran al-Karim, which is the greatest remembrance of Allah. Remembering Allah means reciting His name in every moment, and surrendering to Him with the full understanding that one is under His control.16 Dhikr is one of the most fundamental requirements in tasawwuf, and a strongest principle on the path to Greatest Truth.17 According to Sufis, the essence of dhikr, which is the opposite of forgetfulness, is to keep Mawla present in the heart at all times, and to avoid anything that may cause one to forget about Him. Sufis take the performing of farz (obligatory), wajib (essential) and sunnah (act of the Prophet) deeds as the greatest forms of remembering Allah, in which way
15 16 17
Suleyman Ates, Kur'an-i Kerim Tefsiri (Koran Commentary), Istanbul, 1995, IV, p. 1975. Mawdudi, age., v. V, p. 236. Qushayri, Al-Risalah, p. 110.
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they universalize the domain of dhikr by making it the common denominator of all religious deeds. Qushayri says the following about this: One of the important characteristics of dhikr is that it is not restricted to a certain time. The subject is obliged to remember at all times. There is no time when dhikr is not performed as a farz or nafilah (voluntary). While salaah is the most honorable of all deeds, it is not allowed at certain times. Yet, dhikr done in the heart can continue regardless of time or place.18 Therefore, dhikr is a broad concept which, according to ones intention, can transform any physical or non-physical act into a religious deed. According to Sufis, kalimat al-tawhid is the most virtuous of all dhikrs as it holds in itself the very essence of religion. There is no other means or way that is this eective for cleansing and taming the carnal self. This dhikr helps one strengthen his faith, enlighten his heart, and grow more mature; it helps achieve the attraction of Qayyumiyyah alZatiyyah, and spiritual awareness and caution. Tawhid is a dhikr that renews the faith of believers. It is a ritual that eliminates all doubts and conicts from the heart of the Sufi. Any person who performs the dhikr of tawhid in a sincere manner will achieve union with the Beloved without the need for an intercessor or a mediator. Any person that joins the circle of tawhid has made friends with Haqq. The dhikr of tawhid is the most eective among the self-control disciplines that the Sufi chooses in order to unite with the One. The greatest of all names and recitals is the name Allah. All names and attributes are brought together in this
name. Performing dhikr with this name helps one achieve the virtue of reciting Allah with His unlimited number of names and attributes. Those who recite the name Allah frequently will experience a state of extreme spiritual enthusiasm. Such state is balanced by a teacher who has perfected himself. In this sense, Ibrahim Hakki of Erzurum explains that, during dhikr, the dhakir dives deep into an ocean of ecstasy, where he sometimes cannot stand the full splendor of the dhikrullah, going into a state of lunacy.19 Just like it is impossible to make good again a rotten egg, reversing such disturbance is impossible even for ordained saints. As one can understand, each dhikr aects the spiritual structure of an individual in a dierent way depending on its inherent quality. Out of these, the kalimat al-tawhid has no adverse eects on the spiritual structure of man. Getting deeper in this dhikr, the structure of consciousness gets more peaceful, and ones soul journeys toward perfection. But if those dhakirs who recite the name Allah, which is like a summary of all names, recite this name too much without being aware of his own spiritual capacity, he may experience some spiritual instability. This dictates that dhikr be within the limits of ones individual capacity. Because any overload that is beyond ones limits will, just like circuit breakers in a power circuit, trip the switches in ones spiritual world, seriously disrupting the spiritual balance. At this very point, the perfected murshid (teacher) plays a crucial role in tasawwuf as he defines which disciple should en-
19 18
Same work, p. 368.
Erzurumlu Ibrahim Hakki, Marifetname (The Book of Gnosis), Istanbul 1984, v. 2, p. 691.
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gage in which dhikr and in what quantities according to the capacity and character of each. Keeping the disciple under check, he helps him maintain his inner balance with dhikr. In this context, Ali Ramitani draws an analogy between the murshid and a bird-keeper who knows how much seed each bird is to eat every day and feeds all birds accordingly. In the same way, the murshid must take into consideration the capacity of each disciple when he is training them.20 Another principle the Naqshbandi order uses for achieving a lasting state of remembrance is wuquf al-adadi which is one of the main principled collectively called the usul al-ashara. It means observing the number.21 At this point, Baha al-Din Naqshband points out the importance of observing numbers in dhikr by saying, Observing the number in dhikr is for bringing unity to a fragmented inner world, and wuquf al-adadi is the first station of secret wisdom.22 Esad Erbili and Dhikr According to Esad Efendi23 dhikr is an instruction; Esad Efendi who claims that the Sufi Orders are one in terms of their esence, emphasizes dhikr as the esence of this Muhammedan Sufi path 24. This instruction was first ordered to the Prophet Mohammed (PBUH), and then to his follow20 21 22 23
24
Safi, Ali Ibn Hussein Waiz Kashifi, Tarjama al-Rasakhat al-Ayn alKhayat, Istanbul 1292, p. 66. Same work, p. 25. Same work, pp. 30-31. For broad information about the life and works of Esad Efendi, see: Vahit Gkta, Muhammed Esad- Erbil Hayat Eserleri ve Tasavvuf Felsefesi, lahiyat Yay., Ankara 2013. Esad Erbil, Risle-i Esadiyye f Tarkatil-liyye, (Dersaadet Matbaas), stanbul 1341-1343, s. 12.
ers. Prophet Mohammed (PBUH) received this order by understanding its essence through the Gabriel, and then carried out the dhikr by tongue and heart. Following the path of the Prophet is only dependent on the dhikr performed by tongue and heart. For that reason, it is a well known reality that there is a clear need for such remembrances. Esad Erbili, who considers dhikr as a requirement of the human essence, and, as opposed to what is asserted by many, claims that the origin of the Sufi orders and the dhikr is the Prophet Muhammad (PBUH) and who thus ties this basis to the Quran, presents us the systemized form of the dhikr in his works. According to Esad Efendi, the only friend is His remembrance. Although the person might be away from Allah, he is with Allah with his heart and spirit. As regards the hidden dhikr (dhikr al khafi) and openly dhikr (dhikr al khafi) Esad Efendi says that the verse in Quran Remember your Lord by begging to and fearing from him, in the mornings and evenings, with a slow voice, and do not be among the ignorant25 implies the importance of the hidden dhikr. He also says that the following verse in quran reminds us of the openly dhikr: 26 Pray your lord by begging and hiddenly. Because he does not love those who exceed the limits 27 According to him, this verse allows for the openly dhikr.28 Esad Erbili considers dhikr as a necessity for the awakening of the ten letaif, for the enlightenment of the whole
25 26 27 28
Arf 7/205. Erbil, Risale-i Esadiyye, s. 22. Arf 205/55. Erbil, ibid., s. 23..
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body with the norms of the Sharia, and for the healing of the body and the heart, through both hidden and openly dhikr, as it was put by the Prophetic saying: The hidden of the dhikr is better, as the enough amount of livelihood is better. He states that this is possible only through the adance and blessing of a Master who has submitted himself to Allah and who reached the level of annihilation (fana fillah).29 According to Esad Efendi, the hidden dhikr is more valuable than the one that is performed openly The openly dhikr is more inuential on new starters. Esad Efendi shows the evidence of the circle of Khatm al Khajegan through the 28th verse of the Surat al Kahf 30. Esad Efendi also shows the order in the verse: Oh those who believe! Remember Allah abundantly!31 as being applicable in general to all men and women as in the case of prayers (salat), obligatory alms and fasting. Esad Efendi states that performing the dhikr in the mosque is valuable to the extent this does not disturb others. In relation to the participation of women in the dhikr, he says that the women are also under the obligation of dhikr as men are and the yare allowed to participate in the dhikr gathering provided that their voice is not hear, same as they participate in the prayers with the group of men at a place specially allocated for them in a covered place.32
As it is put by the Prophetic saying: Remembrance of Allah is the healing of the hearts33, the spiritual ascension to reach the high levels of the paradise will not be accomplished unless the heart is healed.34 Some of the diseases of the hearts are as follows: Jealousy, hypocrisy, arrogance Esad Efendi considers dhikr as a polish of the heart. Esad Erbili explains the connection between dhikr and praising God as follows: The first of praise is the one done for the benefit of the nation of Mohammad, which deserves mercy. The second should be the dhikr and thinking made with the ten spiritual powers.35 The purification of the self and cleaning of the heart are the two important targets of the dhikr at the beginning. Esad Erbili takes the love as the basis in dhikr and in rabita and in many other issues. As a matter of fact, the dhikr of Allah arises at the heart of the believer when the love becomes real. This complies with the following verse of Quran: There are men who could not be ignored of the remembrance of Allah, neither by trade nor any shopping 36 and thus the heart finds its peace and tranquality. According to Esad Efendi, what is instructed in the Prophetic sayingMy eyes sleep, but my heart not37 is that one should not be ignorant of the remembrance of Allah even for a moment.38
33 34 29 30 31 32 35 36 37 38
Ibid, s.48. Erbil, Risale-i Esadiyye, s. 25. Ahzb 33/41. Ibid, 42-43.
Beyhak, Deylemi, Kefl- haf, c.1 s.505. Erbil, Mektbat, Dersaadet, stanbul 1341, 1343. ( matbaa-i Ahmet Kmil), s.116. Erbili, Mektubat, s.156. Nur 24/37. Buhari, Teheccd, 16. Erbil, Esad, Kenzl-rfan, s.46.
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According to Esad Efendi, the Kalima al-Tawhid (since it constitutes the basis for iman) is the most perfect of the dhikrs, and praise (since it is a means to increase the blessings of Allah) is the most perfect of the prayers. Esad Efendi also shows the order in the verse: Oh those who believe! Remember Allah abundantly!39 as being applicable in general to all men and women as in the case of prayers (salat), obligatory alms and fasting. He states that this is expressly stated in the 35th verse of the Surat alAhzam which ends with men and women who remember Allah abundantly and thus that the men and women are both ordered to remember Allah. Esad Efendi shows the verse Stay patient with those who beg him in the mornings and evenings asking for the assent of their Lord40 as an evidence of the circular performance of Khatm al-Khacegan41. And again according to Esad Efendi, the dhikr is more valuable than the jihad and non obligatory fasting. Esad Efendii shows the verse: Oh those who believe! Remember Allah abundantly 42as an evidence for the dhikr al Kull which is known as a station in the Sufi path, implying the obligation to get connected with a Sufi master and to make rabita with him, which is questionable in quranic terms. Relying on the verse which states: Those who remember Allah while standing, sitting and sleeping on their sides43,
he made explanations about whether the dhikr is to be performed standing or sitting. 44 The ultimate result of dhikr is the muraqaba According to Esad Efendi, the muraqaba al-maiyya in the Sufi paths is not something that is dierent from the practices of the Prophet (PBUH) As a conclusion, Esad Efendi aims at creating the consciousness of dhikr in an individual. In order for the person to live every moment of his life in a meaningful manner, he needs to keep in memory the being to which he is affiliated. For that reason, according to him, dhikr is a requirement of the human nature. Dhikr is necessary for the satisfaction of the soul. For that reason, the personality that is desired is the one which could not be distracted from the dhikr of Allah by anything. Thus he is the human who has the highest capacity of sensitivity among the beings and he could thus maximize his capacity. The dhikr, which has been performed in Sufi paths in a systematic manner for the heart, the letaif and muraqaba, is a way of teaching for this.
44
Erbil, Mektbt, s. 71.
39 40 41 42 43
Ahzb 33/41. Kehf 18/28. Erbil, age., s. 12. el-Ahzb 33/41. Al-i mrn 3/191.
IMPORTANCE AND EFFECTS OF REMEMBRANCE (DHIKR) IN SOCIO PSYCHOLOGICAL TERMS1
Ali TENK Vahit GKTA
Abstract This article deals with the impact of dhikr on human psychology. Before going into details, first the etymological meaning of dhikr and its place in Sufi terminology are emphasized. Information has been provided about the use of dhikr, which is one of the most significant methods of tasawwuf, which is a branch of science having a practical aspect, within the scope of Islamic culture and the fields of
1 This article published on pages 217-236 of issue of Volume 49 of Ankara University Faculty of Divinity Journal 2008.
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use of this word in tasawwuf. An account has been given on the impact on man, and on society which is made up of human beings, of this method of tasawwuf discipline, which accepts the internal structuring of man as its leading target, a method that could be applied by everyone. Keywords Remembrance, dhikr, man, socio-psychology, tasawwuf
Being at the heart of Sufi practices, dhikr is an important means for spiritual training. More than remembering or reciting Allahs names and attributes in a certain harmonious way, dhikr is a verbal expression of a sort of devotion that has its roots in surrender of the heart. It is therefore that all Sufis have regarded dhikr as the keystone of applied religion.2 Primary purpose of tasawwuf and all other mystical activities is ensuring victory over Satan of the soul that resides in human heart and represents Allah. That is to say, ensuring superiority of the soul over nafs (the carnal self), and achieving full control over the nafs which is identical to the worldly plane. This is because nafs is one of the principal themes in tasawwuf. The struggle of tasawwuf is a struggle for eliminating the nafs. Human nature is based on a constant battle between the nafs and the soul. The target that dhikr aims at in this battle is to distinguish between the physical and spiritual being of man, enabling free movement of this spiritual being toward Allah. Dhikr is to concentrate thought on one place in order to release the spiritual powers that will assist one make progress on
2
the path. Dhikr is generally regarded from this perspective in tasawwuf. Playing a dominant role in tasawwuf, dhikr, as pointed out earlier, is found in many places in the Quran. Quran al-Karim talks about the beneficence of dhikr for humans directly in over sixty verses, and indirectly in two hundred and fifty-six verses.3 Emphasized this much by Quran, dhikr is an inner activity of man. With the verse, And remember your Lord by your tongue (and within yourself), humbly and with fear without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful. (Araf, 205), Allah orders that dhikr is performed in a sincere and humble manner. Remembering Allah at all times is a quality of sincere Muslims. Taking one step further in showing their sincerity, Sufis claimed that the heaven or hell is not the true objective for them. They care about neither getting closer to heaven, nor away from hell. They are just people who are madly in love with the idea of becoming one with Allah.4 And some Sufis desired heaven merely as a means for uniting with and seeing Allah.5 Inner performance of dhikr depends on the condition of the heart. What is important in dhikr is not the action of the tongue, but that the heart moves with Allah. By just reciting Allahs name, the tongue helps dhikr settle deep in the heart and the heart participates in the dhikr6. When dhikr
3 4 5 6
R. Nicholson,, The Mystics of Islam, Arkana, 1989, p. 45.
Abd al-Baqi, Mujam, p. 273-274. Yunus Emre, Divan, ed. Abdulbaki Golpinarli, Istanbul, 1964, p. 257. A. Schimmel, Mystic Prayer and Invocation in Islam, AUIFD, Ankara, 1953, issue -, p. 211. Maqqi, Abu Talib, Qut al-Qulub, Cairo 1982, p. 248.
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takes the heart under its control, it enlightens all feelings of one with heavenly light, who becomes the addressee of Allah following appraisal: ...now We have removed from you your veil, so your sight today is sharp. (Qaf, 22). Any person who is the recipient of such appraisal sets an example of the perfect man which is desired by individuals and societies alike. Increase in the number of such people will create a livable society. Presence of people of such high character proves the significant impact dhikr has over human psychology. According to Sufis, failure to remember or fulfill dhikr will result in the death of the heart. Forgetting is one of the feeblenesses of limited man. This feebleness is manifested in remembering Allah, too. The Quran explains the situation of those who forget Allah with the verse, ...woe to those whose hearts are hard against the remembrance of Allah... (Zumar, 22.). When the heart is deprived from dhikr, the soul is devoid of love. A heart that is far from Allahs love will befriend the nafs.7 Such feebleness are seen at times among Sufi orders during practices of asceticism. Extremist behaviors of some disciples during dhikr sessions are not acceptable. Thus, remembering Allah has something to do with neither the way one dresses nor his posture. Remembering Him is about heart and intention. Holding certain postures above others, or cladding ones self in certain ways is against the spirit of the Quran al-Karim. Dhikr should tread an internal path of destitution and secrecy. Vocalizing it, or crying out loud
in frenzy is merely a result of forgetfulness.8 Allah must be remembered in order to be safe from forgetfulness and petrifaction of the heart. Keeping Him in mind and heart at all times will ensure balance between the soul and the body, keeping the soul in a constant state of aliveness and alertness.9 In saying, "Do not belong to the forgetful," the Quran al-Karim requires that Allah is never forgotten, and that the dhikr of the heart is unwavering. Dhikr is a door between Allah and His subjects, which door is open at all times. It is a word from the subject to Allah which is uttered at the time, in the place and in the language of preference of the subject. Quran does not talk about a specific posture for dhikr. Like all Muslim religious practices, Quran liberates people in relation to dhikr, without forcing them to conform to strict formalities. Those who remember Allah standing and sitting and lying on their sides and reect on the creation of the heavens and the earth. (Ali Imran, 191) If one is still unable to enjoy dialogue with Allah, in spite of such tolerance in relation to the posture during dhikr, such persons heart is for sure closed to divine transmitters. The practice of dhikr is an act of both the tongue and the heart which is regardless of time.10 Once dhikr is integrated with thinking and becomes automatic without the need for any eort, the stage of higher dhikr is reached, which shows that the dierentiation of thought and body is overcome. When the heart is rusted for not remembering Allah, and goes astray from the di8
Ibn Qayyim al-Jawziyya, Madaric al- Saliqin trans. committee, Istanbul, 1994, , p. 331.
9 10
Same work, p. 118. Elmalili, Hak Dini. (True Religion.), v. VII, p. 458. Ibn Qayyim, same work, v. , p. 332.
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vine path, its only cure is dhikr. This important cure is underlined by Quran as follows: Remember your Lord often, recite His name in the morning and in the evening. (Araf, 205) Dhikr polishes the heart, surrounds the heart shining with Allahs light with love toward the Absolute Being. The disciple perishes against the unmatched beauty of the Beloved. Greatest desire of the lover is to reach that unprecedented beauty. All he wants is to be with Him, and live with Him. This state shows that the heart of the disciple is filled up to the brim with love. He surrounded by love on so many coasts that He becomes his ears, eyes, will and senses. Forgetting everything other than Allah, persons who place nothing but Allahs love in their hearts prevent both individual and social degradation. Having a significant impact on the social formation of man, dhikr is a spiritual rebirth and the start of a brand new life. Because the first step in dhikr is to forget about the "self," to think only about the Absolute Being which treats all subjects equally, and to become a recipient of the manifestation of His attributes. As dhikr is continued, the disciple feels himself with Allah alone. This is a state whereby all human wrongdoing and sins are abandoned, and ones entire senses are filled with divine love. The disciple reaches such a level that he no more has the feeling that all of his behaviors are being witnessed. Perishing in his own dhikr, he reaches such a state that he does not go back to the nafs (the limited, carnal self). This is the traditional passage from the lower self to the universal self.11 With the manifestation of
Allah, he gains an universal quality which goes beyond the social being. He is now a person of higher character who embraces all people with love and caring. Done everyday or at least one day every week, dhikr is a ritualistic activity that helps people socialize and get closer. This important activity has meanings that go beyond being a means for remembering Allah. With its unifying quality, it provides morale and motivation against degraded moral and human relations. According to some disciples, dhikr is the ability to withstand a decayed world. Dhikr is the most eective cure against the hardships and problems one encounters in the course of day-to-day life. And for some, it is the only effective way of treatment against modern-day problems like depression, deprivation of love, unhappiness, injustice and negativities experienced by most people, against disrupted human relationships, and all other social inconveniences. In the same time, dhikr stops one from spending his time on useless activities, preventing him from wasting his energy. It gives the disciple a spirit of solidarity in both internal and external relations. Reciting person gets to know his being through the power of the recited words. With dhikr, the Sufi lives in an infinite time and an eternal being. Through dhikr, the dhakir is liberated from the mundane day-to-day reality of matter-spirit interactions, and from the individual self, engaging in an intimate relationship with the Absolute Being which transcends and entirely encloses his own being. Through dhikr, which is the sayr al-suluq station of the jour-
11
A. Riza Arasteh, Askta ve Yaraticilikta Yeniden Dogus (Rebirth in Love
and Creativity), trans. Bekir Demirkol- Ibrahim Ozdemir, Ankara, 2000, p. 85.
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ney, and through other Sufi training methods, the individual undergoes a process of social and psychological change in the earlier stages. Abandoning his former habits and forms of behavior, the disciple engages in a new practice in his life. Exercises and practices that are performed in groups help one make new practices more systematic. According to Sufi thinking, residing in mans heart, Allah causes ones divine character to manifest. Hurting, oending and humiliating other people is the greatest crime one could commit against Allah. Being tender and merciful toward people is a result of an intelligence that is acquired through the heart. If the disciple feed his heart with the remembrance of Allah, loving and respecting humans is no dierent from loving and respecting Allah. Starting out from the verse, Remembering is for sure the greatest deed of all.(Ankabut, 45), Sufis hold dhikr to be more important than salaah and tafaqqur. Because this deed can be performed only by higher souls. On this, the Prophet (pbuh) says that Best deed is dhikrullah (remembering Allah).12 For a person to be able to perform dhikr, the heart-tongue balance must be fully in place. Being a form of invocation, dhikr happens when the tongue reveals the feelings that are held in the heart. Sufis take tongue to be the translator of the heart.13 It is therefore that one cannot sincerely perform dhikr without harmony between the tongue and the heart. Sincere dhikr protects the individual from deviations and from making mistakes against Allah. This
process of protection is among the most important tasks of the Sufi. The Sufi must remember and keep in mind Allah at all times. When He is remembered, the heart will be steered by Him and will be safe from slips. It is therefore that a continuous benefit is to be found in reminding. Because Allah says, Remind, because there is good in reminding for true believers (Zariyah, 55). The evergreen desire of the Sufis is to reach Allah. Longing to become one with Allah, Sufis want to reach Allah as soon as possible. Reaching happens as a product of love for Allah. The love for the Beloved increases even more as His name is recited. Every time the lover remembers the Beloved, his heartbeats will accelerate, he will get excited and start sweating. Remembering the beloved causes an increase in the for Him. If it is not for dhikr, love connection will not form between Allah and the subject. Thanks to love, thanks are given to Allah, helping the heart find lasting peace. This peace is explained by Quran as follows: They alone are true believers whose hearts are deeply moved when they hear Allahs name and whose faith is strengthened when its laws are communicated to them, (Anfal, 2). On the Sufi path, truths are found only through love. If one wants to remember Allah in the true sense, he must fulfill his biddings, and constantly serve with Him in his mind. One can understand a person better only when his love for such person is deepened.14 Just like the lover needs to perish in the love of the beloved in order to reach her, the subject also
12 13
Ibn Maja, Adab, 53; Tirmizi, Daawat, 6. Ibn Qayyim, Madaric, p.332.
14
Suzregelman, Inayat Khan, Fernandez, Jungian Psychology and Sufism, Istanbul, 1994, p. 31
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needs to perish in Allahs love for becoming one with Him.15 Dhikr is to forget about everything other than the subject of dhikr. That means excluding from himself all physical universe which is not Allah. Dhikr is the first step on the path of love; because if one loves another, he always wants to spend time with and remember and recite the beloved. As a result of such remembrance, heart filled with love for Allah will become the house of dhikr every moment, achieving true happiness. Allah explains the same as follows: Be awake, for hearts find satisfaction only through the remembrance of Allah.(Rad, 28) A sincere Sufi remembers Allah at all times in order to cleanse his soul, to have his sins pardoned, to perish in the being of eternal God, and to go ecstatic with the virtues of divine love. Remembering Allah happens first by closely watching Him and His works. Witnessing Allah's works in an attentive and continuous manner, that is to say observing his signs in the physical plane is called muraqabah. In doing muraqabah of small and big things, it is also dhikr to understand all aspects of the created, being alert and attentive as to their evidences, to take lessons and to think about and remember the Creator. In the history of tasawwuf, we find in the lives of many Sufis a great desire for becoming one with Allah. They wanted to be with Allah at all times and places. The last wish of Rabia, whose has name has come to be associated by Sufis with the love for Allah, was to be with Allah.16 Yunus asked that the limited being be taken away from him, and he be
15 16
filled with Allahs being. Similarly, many Sufis asked that the being between Allah and themselves be lifted. Sufis believe that man is alone but Allah when he dies and is placed in the grave, and that spouses, children, relatives or friends are not there in the grave, and that the only thing that does not leave one alone in the grave is dhikr. Dhikr is such a prescription for salvation that it gives man both worldly happiness and gives him his Beloved in the afterlife. He tasted all pleasures and joy through dhikr, reaching the long desired thanks to dhikr. On a day that everybody else has deserted him, he is with Allah, which is the one Person that all men want to be with on that day. In brief, dhikr is the only sword the disciple can thrust at perils on his journey.17 At times, dhikr is a sledgehammer for crushing petrified hearts. Dhikr is a brush for polishing Sufi hearts. For the dhakir, Allah is food for the heart, which food comes through dhikr. Apart from being the food for hearts, dhikr is also the most important pillar on the path leading to Allah.18 To them, dhikr is freedom from disasters, troubles,19 a garden of Eden in which they can stroll around with joy and laughter. To be brief, no one can find peace without remembering Him, and reciting His name. Dhikr cleans the heart from all worldly desires, polishing and filling it with love of Allah. It is the only protection against the attacks of the Satan.
17 18
Ghazali, Ihya., v. , p. 428 Smith, Margaret, A Woman Sufi: Rabia, trans. Ozlem Eraydin, Istanbul, 1990, p. 110.
19
Qushayri, Al-Risalah, p.37. Schimmel, A., Mystical Dimensions of Islam, trans. Ender Gurol, Istanbul, 1982, p. 151; Necmuddin Kubra, Tasavvufi Hayati (His Sufi Life), ed. Mustafa Kara, Istanbul, 1980, p. 79. Qushayri, age., p. 221.
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While Islam does not impose any limitation of time or place for remembering Allah, the official dhikr in orders must be done after certain preparations are in place.20 The sheikh decides which type of dhikr is appropriate for the spiritual station of the disciple. There are dierent types of dhikr depending on the spiritual status of the disciple: There is the dhikr al-lisani, which is performed by just the tongue without the participation of the heart; or there is the "dhikr al-qalbi," which is performed in the heart; or there is the dhikr that is performed by both. In addition to these, there is the dhikr al-sirr, dhikr al-khafi, and dhikr al-akhfa. The last one being the most difficult of all, it can be duly performed only by those who are in advanced stages of the journey.21 The disciple is obliged to fulfill the dhikr within the rules set by his sheikh. He must make an eort to control and beautify his behaviors and morals. As a ritualistic activity, dhikr sessions both help remember Allah, and also have many unifying and socializing functions. These are environments where their members interact at individual and society level.
20
21
See Abdurrahman Memis, Halid Bagdadi ve Anadoluda Halidilik (Khalid Baghdadi and the Khalidiyyah Order in Anatolia), Istanbul, 2000, p. 269-272; Dilaver Gurer, Abdulkadir Geylani: Hayati, Eserleri, Gorusleri (Abd al-Qadir al-Gaylani: His Life, Works and Views), Istanbul, 2000 p. 338; Himmet Konur, Ibrahim Gulseni: Hayati, Eserleri, Tarikati (Ibrahim Gulseni: His Life, Works, and Order), Istanbul,2000 p. 160; Sadik Vicdani, Tarikatlar ve Silsileleri (Orders and Their Lines of Descent), simp. Irfan Gunduz, Istanbul, 1996 p. 39; Rahmi Serin, Islam Tasavvufunda Halvetilik ve Halvetiler (Khalwatiyya Order and Khalwatis in Islamic Mysticism), Istanbul, 1984, p. 132; H. Kamil Yilmaz, Aziz Mahmud Hudayi ve Celvetiyye Tarikati (Aziz Mahmud Hudayi and the Jalwatiyya Order), Istanbul, 1980, p. 188-197. Haci Muharrem Hilmi Efendi, Kadiri Yolu Saliklerinin Zikr Makamlari ve Zakirlere Hediye (Dhikr Stations of Qadiri Disciples and Gift to Dhakirs), ed. Suleyman Ates, Istanbul, 1982, p. 139.
Sufis have categorized dhikr in various ways. For example, at one place dhikr is discussed in three forms; the firs one is dhikr performed by the tongue with a forgetful heart. This is called dhikr in numbers. This is regarded as the dhikr of the commoners. The second is dhikr performed with peace of heart, which is done for servitude. Being the dhikr of the chosen ones, the fruit of this dhikr is good deeds. The third is dhikr performed by all organs, which is the dhikr of the chosen of the chosen, the outcome of which is inexplicable. The true nature of this kind of dhikr, which belong to those subjects who are madly in love with Allah, can only be appreciated by the Haqq. Being the opposite of forgetfulness, if dhikr cannot eliminate forgetfulness, it means that dhikr is not properly performed. According to Him, love between God and the subject is mutual because He says, remember Me, I will remember you. (Baqara, 152). Therefore the disciple must observe time in remembering Allah continuously. Remembering Allah means taking part in conversations about Him, which conversation is the most virtuous of all. All deeds are defined to remember Allah and only Allah, to keep him in mind, and to not be attracted to anything but Him. Because Allah says: keep up prayer for My remembrance... (Ta Ha, 14.) Tafaqqur is an advance state for the maturing of reection. As Sufis also point out, the truth of dhikr is distant to letters and sounds; it is the aection in ones essence of heart toward the One Truth (Haqq). Quran invites one to tafaqqur as well as to dhikr. Quran defines dhikr and tafaqqur as an inseparable whole that is the most important virtue of a true believer. Most surely in the creation of the
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heavens and the earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire: Our Lord! surely whomsoever Thou makest enter the fire, him Thou hast indeed brought to disgrace, and there shall be no helpers for the unjust. (Ali Imran, 190192). Referenced Quranic verses suggest that there is a very close relationship between dhikr and tafaqqur, and one could think that tafaqqur is a an upper state of dhikr. In support of this notion, the Prophet (pbuh) points out that one moment of tafaqqur equals sixty years spent in any other form of religious practice22 The most important outcome of dhikr the purification of the heart from limited self identification of the ego, excessive desire and avarice, and to disappear in the Truth (Haqq). In this case, an important precondition of peaceful heart is dhikr. Peaceful heart means freedom of heart from ignorance and lowly morality. This means a surrendering of the heart to Allah, finding peace in facing away from attributing partners to Allah, and from lowly desires and worldly conversation.23 Quran saying that hearts can be satisfied only through the remembrance of Allah24 is a clear indicator that the heart can be saved and fed through dhikr, which suggests that
diseases of the heart can be remedied only through dhikr. Because in mental diseases, the root cause of the disease is negligence of the fundamental needs of the soul25. In the same way, love, which is the most fundamental need of human beings finds its deserved place through dhikr. Because it creates a special connection between Allah and the subject, and the subject develops ability toward the blessing and granting of Allah. At the same time, dhikr enlightens one on the inside and outside, while eliminating the mass and density of the physical structure. But in order to achieve such outcome of dhikr, one needs to be able to protect the heart from assaults of memories and apprehension. It may not be possible to salvage ones self from this situation in the beginning. Therefore until peace and spiritual integrity is ensured, the task of the disciple will be to do his best to keep memories and apprehensive feelings out of the heart, and to obtain the consciousness of benefaction. While, during the process of dhikr, all sorts of memories, thoughts and apprehension will naturally haunt the disciple, dhikr will bear its fruits in time as a result of zeal and hard work. In this context, Ibn Ataullah mentions that dhikr consist of two shells and one nucleus. This could be explained as follows: the dhikr that the disciple engages in the beginning is a verbal form of dhikr (recitation). Even if the heart is not synchronized with this dhikr, it should at least approve of it so that the verbal dhikr can be sound. In time, the heart will grow harmonious to the verbal reci-
22 23 24
Shah Waliullah Dahlawi, Hujjatullah al-Baaligha, Cairo, ts, II, 591. See Fahr al-Din Rhazi, Mafatih al-Ghayb al-Tafsir al-Kabir, Beirut, 1990, v. XXIV, p. 130. Rad, 13/28.
25
Fromm, Erich, Psychoanalysis and Religion, trans. A. Aritan, Istanbul 1982, p. 19.
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tation, which completes the shell. And at the third stage, dhikr starts to spread from the heart to the organs. Virtually each organ starts remembering Allah in its own way. This completes the nucleus, which is the essence, and one will achieve a state of constant remembrance in time.26 This suggests that, until one is fully matured through dhikr and becomes a man of caution, fana and baqa will follow one another, and there may be alternating states of jazba and sakr experienced along the way. But one can again be saved by dhikr from such transitional states as it is stated in Quran: When you forget, remember your Lord.27 That is to say, even in the state of dhikr, one is invited to a target state whereby he achieves lasting dhikr of the soul and the heart in the true sense. Dhikr is a milestone in contacting the Creator. Because Allah will not grant the taste and joy of engaging in dhikr and its thought to those whom he does not favor, and to those to whom he will not give his blessings. That is to say, if one loves Allah, a good indicator is that he keeps himself busy with dhikr. An indicator of Allahs love for His subject is that the subject gets to spend time with Him. In the verse,remember me, and I will remember you one can understand how the subject remembers Haqq, but how does Haqq remember the subject? According to Sufis, when Haqq remembers His subject, he makes his remembering subject constantly ascend to the top of his station of dhikr, enabling him to continue with His dhikr, which greater than every thing else. And this is the greatest blessing. What is em26 27
phasized here that one, during his spiritual journey, gets to know his nafs depending on the unfolding created by dhikr, and becomes the recipient of his Lords contentment and intimate friendship by means of realizing himself, that is to say, discovering and realizing the potential he holds. Dhikr has both worldly and heavenly aspects. From a worldly point of view, true dhikr occurs when one reects with all organs,28 eliminates forgetfulness from his heart, and removes all but Allah from the domain of the heart. Heavenly aspect of dhikr is the blessing, honor and highness one is endowed in the afterlife, the nature of which is obscure to limited intellect like ours. During the dhikr of the Sufis, exercises like holding, increasing the pace of or moving (vibrating) the breath function in a way that is similar to the halotropic breathing techniques employed in psychology. Such halotropic breathing exercise automatically resolve any troubling feelings and physical appearances that are rooted in the subconscious.29 It is observed that dhikr helps overcome certain phobias and consuming negative emotions, resulting in an increase in self-confidence and self-respect; observation also suggests that chronic infections (sinusitis, angina, bronchitis) are improved and serious psychosomatic headaches like migraine are not experienced after the new on-charge of energy opens blood circulation in the body.30 Every psychospiritual system that has studied the nature of man since
28
Eskandari, Ibn Ataullah, Miftah al-Falah wa Misbah al-Arwah, Cairo 1993, pp. 9-10. Kahf, 18/24.
29 30
Rushdi, Malfuzat, Qulliyat al-Baki Billah, Lahor 1967, pp. 19-68. Grof, Stanislav, Psychology of the Future, trans. Sezer Soner, Izmir 2002, p. 269. Same work, p. 279.
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the beginning of history has regarded breath as a vital bond connecting the body, mind and the heart.31 In Sufi training of dhikr, manner and order of breathing is critical for activating both the physical and the subconscious structure. Badr al-Din Kashmir of the Sufis32 (10th/16th century) lists a separate piece of intelligence for each stage of the practice of dhikr, which is done by holding ones breath and hitting it against the qalb (heart). For instance, pulling the captured breath upward under the belly, the sword of La cuts the physical and psychological ties that have an inuence on the heart. Pulled upward, the breath melts being against the heart. When saying ilaha, the breath on the right side transforms being into nothingness against the heart. When saying illallah, hitting the breath on the heart from right to left will aect the other body organs as well. When the physical universe disintegrates into nothingness, the heart becomes the recipient and the place of peace in proving the Truth. So one could say that this Sufi method is one that is valid for all people. Through repetition of these dhikrs, the inner structure of man is settled. Because there is creative power in the vibration of a voice. For instance we call each other things like sugar, honey, angel, and these words create a positive impact on their addressees, and in this way, said person will start displaying that respective quality33. Weakening words
31 32
like sneaky, evil, liar, difficult, bloody... decrease our psychological energy every time we utter them, creating images in our mind that diminish enthusiasm. Strong words like secret, love, respect, help... strengthen our soul, and modify our feelings.34 Through repeated dhikrs, we make references to our subconscious, rising from unawareness to higher planes of consciousness and awareness.35 As the Upanishads say, in time a person will turn into what he thinks. We identify with the purpose of our thought, and now our thoughts are our own property, our own characteristic.36 In this way, dhikr serves as a key to enable us feel Allah internally, being painted in His colors. Through the positive energy of dhikr, the heart is conquered and the virus of conceit is killed. And it becomes possible to defeat the nafs al-ammarah, which is a soldier of the Satan. On the other hand Stanislav Grof explains: a person whose existence is limited to the boring level of day-to-day consciousness, who has never accessed the transcendent and awe-inspiring experience of reality, will have a great deal of difficulty in conquering the deeply-penetrated fear of death, and find a deeper meaning in life. Under such circumstances, a major part of everyday behavior will be directed by the needs of the false ego, resulting in the meaningful aspects of life becoming reactive, and not authentic. It is therefore that we need to integrate political
33
Same work, p. 256. Kashmiri, Badr al-Din Ibn Abd al-Salam Husseini, Siraj al-Salihin, ed. Sayyid Siraj al-Din, Islamabad 1376/1997, pp. 157-158. See Tosun, Necdet, Bahaeddin Naksbend Hayati, Gorusleri, Tarikati (Bahaeddin Naqshband: His Life, Views and Order), Istanbul 2002, pp. 304-305. Fernandez, Tasnim, In Search Of A Name, Jungian Psychology and
34 35 36
Sufism, trans. Kemal Yazici-Ramazan Kutlu, Istanbul 1997, p. 33. Bozdag, Mohammed, Dusun ve Basar, Istanbul 2000, p. 70. Dorst, Brigitte, Jungian Psychology and Sufism (Sufi Relations Today), trans. Kemal Yazici-Ramazan Kutlu, Istanbul 1997, p. 22. Tweedie, Irina, Sufi Spiritual Training Is The Universal Process Of Becoming An Individual, Jungian Psychology, p. 103.
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activities with certain systematic spiritual practices that oer experiential access to transcendent planes.37. In tasawwuf, such spiritual practices usually refer to dhikr in the general sense. Through dhikr, one grasps the meaning of life and the purpose of existence. Because dhikr helps us access the inner depths of our souls, which come from Allah, giving us an understanding of the backstage of existence. A person who has reached the true reality will gradually break free from false identities, and will, after a while, become authentic by realizing himself. In other words, he reverts to his original self. In this context, J. Paul Sartre says, as one of the fundamental principles of existentialism, that a person is such as he makes himself.38 In this very sense, a Sufi uses dhikr to direct his being to Allah to be Allah-like, to educate himself with Allahs moral values, to paint himself in His colors. Because he constantly bombards the sub-conscious with Allah through dhikr. To the extent of his sincerity, this practice of dhikr shape his inner contingencies in an Allah-like manner. Hadith al-Sharif says the following on this matter: ...We become his seeing eye and hearing ear..."39 In conclusion, dhikr is the most important elixir for the making of the Perfect Man. Taking root in mans heart with dhikr, Allahs love universalizes all acts and thoughts of man (by means of taking root in time). It causes a structuring toward awareness of servitude and perfection in ones behaviors. In brief, dhikr shoulders a vital role in the making of the Perfect Man. Sufis are people who enlighten themselves by turning into light the feeling that gives birth to solitude, which is
37 38 39
nothing like the loneliness created and invented internally by others. As they live, they give meaning to life rather than oppose it. One could conclude that men catch the disease of loneliness only when they forget that they are not alone, or forget about the Rule of the Creator. This brings us back to the dhikr ritual of the Sufis, which means remembering at all times in order not to forget. According to Western psychologists, people who live in solitude lead more organized lives, in terms of self-realization and communication, compared to the population of peers who live together.40 Otherwise it is not a physical separation and seclusion from people. Here, the Sufi turns to dhikr and deep reection for increasing intimacy with Allah with whom he is left alone, abstracting his heart from people in order to enjoy the heart connection established with his Lord.41 This inner separation will bring one happiness at both individual and society level. Turning his back to oending language and actions, he will stand, in his individual and social life, against all words and deeds that are to the detriment of people. Sufis emphasize the importance of uzlat from the continuance of deeds point of view. He believe that those who discontinue uzlat and get back with the people are doomed to a shameful end.42 According to Mawlana, darkness of a water well is preferable to the darkness of a crowd. Because those who are stuck in the crowd cannot save themselves.43
40 41 42 43
Grof, Stanislav, cited work, p. 398. Sartre, J. Paul, Existentialism, trans. Asim Bezirci, Istanbul 1980, p. 57. Tirmizi, Daawat, 80.
Katharina Zimmer, The Art of Living in Solitude, trans. Bilgehan Karatas, Gendas Kultur, Istanbul, 2005, p.16. Maqqi, Qut al-Qulub, v. I, 97. Al-Isfahani, Hilyah al-Awliyya, v. II, 381. Mawlana, Masnawi, v. I, 1299.
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During the period of uzlat (isolation) or halwat (seclusion) spent with dhikr, the heart of the Sufi will be filled with grace and refinement, because hearts of those who remember the Lord taste the divine light. Some Sufis like Ataullah al-Eskanderi (d.1309) saw uzlat as a cure for the heart. They believe that there is no other act that is comparable to uzlat in enlightening the heart of the Sufi with love, tafaqqur and dhikr. It is only through uzlat that Sufis can dive deep into the world of tafaqqur, or reection in order to find ones own self, and to stay in solitude with and be inspired by God.44 Cut o from everything else, he stays out of sight in the company of Haqq,45 in a state of exchange through dhikr and tafaqqur. Being alone with God, the subject cleanses his heart from all other things, after which he can focus on the ideation of Allah with a peaceful heart and mind.46 Dhikr sessions are places of uzlat. Because the Sufi is with Him day and night. And the Sufi engages in uzlat because those sessions are promising of Haqq. The Sufi searches for solitude with his Lord amidst masses. In circles of Haqq, such solitude is not to be found. He is in constant search of a friend who can understand him and share his secret at all times. The Sufi must acquire marifah (gnosis) through sincerity and consciousness of Allah, asceticism, nafs training and continuous dhikr in his deeds and practices. Another im-
44
45 46
See Ataullah al-Eskanderi, Abu al-Abbas Taj al-Din Ahmad Ibn Mohammed Ibn Abd al-Karim Ibn Ala al-Allah (1309), Al-Hikam al-Ataiyyah, Cairo (Bulak), 1868. Asim Efendi, Kamus Tercumesi, v. III, p. 805. Necmuddin-i Kubra, Tasavvufi Hayati: Usulu Asere Risale ilel-Haim, Fevaihul-Cemal (His Sufi Life: Usul al-Ashara Risale ila al-Haim, Fawaihu al-Jamal), trans. Mustafa Kara, Dergah Yay., Istanbul, 1980, p.76.
portant means for acquiring marifah is to constantly keep Allah in mind, which is also possible through dhikr. Man will achieve marifah if he is able to suppress the animalistic feelings inside, that is to say, if he trains and keeps under check the primal feelings that he was created with. He sees dhikr and the ilm al-wuslah as two main cornerstones. He regards both as vital for the initiated/disciple, and expects that they do it constantly. There are three main points to help realize the contiguity of the Sufi, which cannot be discussed separately. These are the main principles in the maturing, suluq, and reaching Haqq of the Sufi, which are dhikr/tafaqqur, marifah and muhabbah, which concepts are severally connected to one another. Due to this philosophy, the Sufi has to keep Haqq in mind for the enlightenment of his inner world. The station of the Gnostic depends on this enlightenment, and not on becoming an expert of the Arabic language, or mastering other forms of wisdom. Because since the Gnostic stands closer to Haqq and away from the people, namely the nature, things of the physical world are not dear or interesting to his heart. The being, as it is related to anything other than Haqq, holds no value compared to Him. To the Sufi, dhikr means realizing the constant moment in order to access the secret of participating in the everlasting being, and to live with the creating power.47 Because realizing the moment for the Creator in this sense, that is to say living the moment constantly is only possible through saving the self from being limited and veiled by the past and the future, which is done by remembering/
47
Qushayri, Al-Risalah, p. 5.
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reciting Allah at all times. The Sufi school of thought names this as wakf, in other words, fulfilling the rule of the current time, or experiencing the moment constantly by remembering the Creator at all times. In fact, the Sufi remembers God in everything he sees on an ayn al-yaqin basis, living with Him at all times. When the Sufi hears the sound of animals, the crackling of trees, the splashing of waters, the chirping of birds, the blowing of the wind, or the sound of the thunder, he is reminded by all these of the singleness of the Creator, providing evidence for His unmatched beauty.48 Because dhikr is the most eective of all the paths that lead to Allah.49 Any moment that goes by without remembering him is wasted. Dhikr is such a practice that it penetrates into the whole being of the Sufi. In this state, he remembers of nothing. Any person who remembers Allah will forget about others in that moment of remembering. Because to them, Haqq is worth everything.50 Through dhikr, the Sufi will be so intimate with Allah that he will even forget about his own dhikr. That is true dhikr.51 The opening of the third eye, and the acquisition of the knowledge of yaqin (certainty) is also through dhikr. Dhikr is neither something passive, nor a mere unaware repetition of Haqqs name. According to him, dhikr is when the disciple remembers his creator with his whole being. Dhikr is also when the disciple orientates his entire self toward Allah for the purpose of communication, looses himself in Him, focus-
48 49 50 51
Isfahani, Hilyah, v. IX, 942. Qushayri, Al-Risalah, p.35. Attar, Tazkirat al-Awliyya, p.411. Sarraj, Luma, p.220.
ing all receivers on divine will and divine transmitters. Dhikr is the moment when the disciple experiences togetherness with Allah at a level of perfection, is not forgetful of Him, and is cut o from everything else. It is the moment when love, enlightenment and ecstasy reach the highest level, drowning the dhakir (he who remembers) in a sea of love. To the disciple, Haqq is not an insipid, dull or loveless divinity stuck between the beads of a rosary. He manifests in all beings in the eyes of a love-struck disciple.52 In conclusion, dhikr is not a form of asceticism that is restricted to Islam or tasawwuf only; it has an important place in other religions and faiths. Throughout the course of history, man felt the need to believe in a higher power. Believing is a natural need for humans. They tried to saturate this need by believing in God or another power. Be it heavenly or not, there is a power that people take as sacred, attach value to, and even die for. Many rituals and religious practices were done, and sacrifices made for such sacred powers. One cannot deny these forms of belief which are actually experienced, adopted by people, and have become institutionalized with their practices, moral values and belief systems. In heavenly religions, there are many approaches that take one to divine power, one of which is the mystical way. Mysticism is the inner dimension of all religions, and it is a common characteristic in heavenly religions which share the same single source. For the whole course of human history, similar mystical schools existed in dierent time periods in dierent geographical regions.
52
Nicholson, Mystics, p. 83.
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The extent of such similarity among religions is open to debate, of course. These commonalities that one finds in religions are not a shortcoming, but a richness for one another. Therefore one says that dhikr is a form of ascetic practice that is performed not only in Islamic tasawwuf, but also in many mystic schools of thought. It is a phenomenon that one finds in Indian mysticism, in the teaching of Hermes, Pythagoras, Socrates, Plato, in the Neo- Platonism, in Gnosticism, Christian mysticism, and in the Jewish Kabbala.

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SUFI TEXTS

Editors: Vahit Gkta, Ali Tenik

Editors Vahit Gkta, Ali Tenik

SUFI TEXTS Editors: Vahit Gkta, Ali Tenik

VAHIT GKTA, ALI TENIK

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Al-Kalabadhi, Taarruf, p.94. Al-Kalabadhi, Bahr al-Fawaid, p.209.

Al-Kalabadhi, Taarruf, p.99. Same work, p.167-169.

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Al-Kalabadhi, Taarruf, p.151.

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