ZAWK 3472 - THE HEART OF THE DROP

01.01.09 00:34
L a r a..

“SAYRÂN” [1] is at the ridge of “SIRAT”! [2] While my Fear and Hope are CALLing out.
“The ARSH” [3] is in the climate [4] of “Astawá” [5], While LISTENing to the troubles of “DAWRÂN”
My SOUL (NAFS) starts to do the Seven DANCES in the motions of Seven Colours
“SÛR” [6] is blown in from Seven PLACEs! While Seven SUBTLETIES (LATAIFS) are WAILing!..

Note: Troubles of Dawran is used to express the troubles/afflictions due to the test of life.

Turkish Original:

SIRATın Sırtında SEYRÂN! Korkum Umudum ÜNLErken
ARŞ İstiva İkliminde, DEVRÂNın Derdin DİNLErken
Yedi Rengin cünbüşünde, Yedi RAKSa başlar NEFSim
Yedi YERden SÛR Üfrülür! Yedi LETÂİF İNLErken!..

A CONCISE KALIMA by RASULULLAH SAWS
“Lailaha illâllahu adada kalimatihi, lâ ilâha illâllahu adada halqıhi lâ ilâha illâllahu dhiynata arshihi, lâ ilâha illâllahu mil’a samawatihi, lâ ilâha illâllahu misla dhalika maahu, lâ yuhsihi malakun wala ghayruh Ashadu alla ilâha illâllah wa ashadu anna Muhammad’an abduhu warasuluhu”

Bu kelimeyi Hz. Rasulullah aleyhissalattü vesselâm Muaz, bin Cebele söyler: “Yâ Muaz, ben seni severim. Biliyorum ki yevmiyede belki binlerce kelime-i tevhid getiriyorsun ama, ben sana muhtasarca bir şey talim edeyim ki bunu söylersen on binlerce ve daha üstünde bir bedeli vardır.” diyerek buyurmuştur.
[Muhammed Sıddık Hekim Efendi (k.s), 40 Hadis ]

WALKING OVER THE HELICES OF MA’NA:
The more the helices (swirls) of ma’na (spiritual/inner meaning) move towards the zone of mystery (asrar) “the subjects that mind (aql) can not comprehend, and rejects”, the more arduous (difficult) in “mahiyat” (Essence –Reality-Inner Face) it becomes to walk and tour over them. Many fall and fall from the bend points of these helices and go. All of a sudden they lose the cohesion points of the big and absolute harmony between the truth (haqiqat) and the law (shariat)…
They fall and tumble head over heels in to the “Kufr”…
It is necessary to be very careful not to fall in to “Kufr” while one is saying “I am worshiping!”

“Mânâ helezonları esrar mıntıkasına sokuldukça “Aklın almadığı ve reddettiği mevzu’lar” üzerinde yürünmesi ve dolaşılması çok çetin bir mahiyet alır.
Niceleri, bu helezonların dönemeç noktalarından düşüp düşüp giderler, hakikatla şeriat arasındaki büyük ve mutlak ahengin iltisak noktalarını birden kaybediverirler….
Düşer ve küfre yuvarlanırlar….
“İbadet yapıyorum!” derken küfre gitmemek için çok dikkatli olmak lâzımdır.”

Prof.Dr.Münir Derman (k.s)
[Allah Dostu Der ki Cilt 1, Maneviyat Bahçesi I ]

PARADISE (JANNAT) AND HELL (JAHANNAM)
“The Qur’an expresses the Garden (Jannat) in two verses by the word “Firdaws (paradise)”. And it mentions the rivers flowing in the garden. These rivers are the faith (iman).

The trees are the good deeds done. These are only the parables/representational. Parable of the garden which is promised to those who guard themselves are like this (see Al-Muhammad, ayat 15 below ). There are those rivers. There is a shadow (dhill) in the Garden (Jannat), (Qur’an) is saying. This is not a shadow that you know. Because, there is no sun there. Qur’an [76/13]: “they will see there neither the sun’s (excessive heat) nor (the moon’s) excessive cold. “. The aim is to explain the barakat (blessings/abundance) and the himaya (protection-safeguard). Fruits are the good deeds (done ) in life. When those fruits are given to them, they will say these are similar to those which were given to us before. These are the amals (acts/deeds) of the iman (faith/belief). The garden and hell (Jannat and Jahannam) are the states which will be lived rather than being a place…”
[Dr.Munir Derman (k.s), Kanzul Haqiqa, Treasure of the Truth, p.10]

Ağaçlar dünyada yapılan iyiliklerdir. Bunlar yalnız temsilidir. Kendini sakınanlara vaad olunan cennetin temsili şöyledir ki (47.Sure 15. ayet). Orada şu ırmaklar vardır. Cennette gölge, zıl vardır, diyor. Bu bildiğiniz gölge değildir. Zirâ orada güneş yoktur. Kur’ân: “Orada ne soğuk görülür ne güneş der (76.Sure, 13.ayet). Maksat bereket ve himayeyi anlatmaktır. Meyvalar hayattaki iyiliklerdir. O meyvalar onlara verildiği zaman bu bize evvelce verilenlere benziyor diyecekler. Bunlar imânın amellerifir. Cennet ve Cehennem yer olmaktan ziyâde yaşanacak hâllerdir.
[Dr.Munir Derman (k.s), Kenzul Hakika, s.10]

ON THE BLIND MEN AND THE AFFAIR OF THE ELEPHANT

There was a great city in the country of Ghûr, in which all the people were blind. A certain king passed by that place, bringing his army and pitching his camp on the plain. He had a large and magnificent elephant to minister to his pomp and excite awe, and to attack in battle. A desire arose among the people to see this monstrous elephant, and a number of the blind, like fools, visited it, every one running in his haste to find out its shape and form. They came, and being without the sight of their eyes groped about it with their hands; each of them by touching one member obtained a notion of some one part; each one got a conception of an impossible object, and fully believed his fancy true. When they returned to the people of the city, the others gathered round them, all expectant, so misguided and deluded were they. They asked about the appearance and shape of the elephant, and what they told all listened to. One asked him whose hand had come upon its ear about the elephant; he said, It is a huge and formidable object, broad and rough and spreading, like a carpet. And he whose hand had come upon its trunk said, I have found out about it; it is straight and hollow in the middle like a pipe, a terrible thing and an instrument of destruction. And he who had felt the thick hard legs of the elephant said, As I have it in mind, its form is straight like a planed pillar. Every one had seen some one of its parts, and all had seen it wrongly. No mind knew the whole,–knowledge is never the companion of the blind all, like fools deceived, fancied absurdities.

Men know not the Divine essence; into this subject the philosophers may not enter.

Hakîm Abû’ L-Majd Majdûd Sanâ’î (K.S.)

Source: The HADÎQATU’ L-HAQÎQAT

A MOTHER’S COMPASSION

Noble features of Rasul-Allah (saw)

In the name of Allah the Merciful and Compassionate.

Praised be Allah, who created the universe, embellished its form and order, and caused His prophet Muhammad (s.a.v)-may Allah praise him and grant him peace- to be well mannered; and who, having adorned his conduct and purified his qualities and character, selected him as His chosen and His beloved. Praised be Allah who selected him as His chosen and His beloved. Praised be Allah who guides the copying of Hz. Muhammad (s.a.v)’s attributes by them whose refinement he desires, and who prevents the assuming of his character by them whose debasement He desires. May Allah bless our lord Hz. Muhammad (s.a.v), the lord of the messengers, his good and chaste family, and may He grant (them) peace.

                   The Account of Allah’s Disciplining Hz. Muhammad (s.a.v),

His Friend and His Chosen, by the Qur’an

The Apostle of Allah was very humble and supplicatory of Allah, continuously asking Him to adorn him with fine qualities of breeding, and the noble qualities of character. While praying he used to say, “O Allah, embellish my external and internal natures;’ and, “O Allah, cause me to shun the disapproved qualities of character.” Thereupon Allah answered his prayer-faithful to his statement, “If you will call me, I will answer you” [Qur’an 40:62]-by sending down the Qur’an and disciplining him through its teaching, so that Hz. Muhammad’s nature was the Qur’an.

S’ad ibn Hisham said, “I visited ‘A’isha, may Allah be pleased with her and her father, and asked her concerning the character of the Apostle of Allah. She said, ‘Do you not read the Qur’an?’ I said, ‘Yes.’ Then she said, ‘the moral nature of the Apostle of Allah was the Qur’an.”

Only the Qur’an disciplined him by the examples of its word; e.g., “Take amnesty and command what is just and shun the ignorant.” [Qur’an 7:198]

“Verily Allah ordered justice, the doing of good, and the giving of gifts to kindred, and He forbade wickedness, wrongdoing, and oppression.” [Qur’an 16:92.]

“Be patient in whatever shall betide thee; verily, this is a bounden duty.” [Qur’an 31:16]

“And he who bears patiently and forgives –verily, this is a bounden duty.” [Qur’an 42:41]

“Forgive them and overlook it. Verily, Allah loves those who act generously.” [Qur’an 5:16.]

“Let them rather pardon and pass over the offence. Do you not desire that Allah forgive you?” [Qur’an 24:22]

“Turn away evil by what is better, and lo! He who was thy enemy will be as though he were a warm friend.” [Qur’an 41:34.]

“And who masters his anger and forgives others-Allah loves the doers of good.” [Qur’an 3:128.]

“Avoid frequent suspicious, for some suspicions are crimes. Pry not, neither let one of you traduce another in his absence.” [Qur’an 49:12]

When Hz. Muhammad’s (s.a.v) two teeth were broken and he was wounded in the battle of Uhud, so that the blood flowed over his face, he wiped the blood saying, “How do a people who dye the face of their Prophet with blood succeed, while he calls them to their Lord!” Therewith Allah sent down the verse, “It is not your concern,” [Qur’an 3:123] as a correction in regard to that- there being innumerable examples of these corrections in the Qur’an.

Hz. Muhammad (s.a.v) was the first intended for (the function of) disciplining and refining. Then the light spread from him over the whole of creation, for he was disciplined by means of the Qur’an and he in turn disciplined creation. For this reason he said, “I was sent to complete the noble qualities of character.” Thereupon mankind became desirous of the fine qualities of character as we mentioned in the book Riyadat al-Nafs wa Tahdhib al-Akhlaq (The training of the soul and the refinement of character), [a process] which we will not mention here.

When Allah perfected his character, He praised him and said, “Verily you are of a noble nature.” [Qur’an 68:4.] Then Allah-how great is His state and how perfect is His bestowing of favor- viewing Hz. Muhammad’s (s.a.v) complete kindness and his great excellence- how munificently He bestowed-praised him. Furthermore, He [Allah] who had embellished him with the noble character added that praise and said, “Verily you are of a noble nature.” [Qur’an 68:4.] Thereafter the Apostle of Allah explained to mankind that Allah loves the fine qualities of character and detests the bad qualities of character.

‘Ali, may Allah be pleased with him, said, “How strange that a Muslim, when a fellow Muslim comes to him in need, does not regard himself obliged to bestow favor. For, even if he did not hope for forward and did not fear punishment, it still would have been necessary for him to hasten to act generously, since good actions point the path to salvation.” Then a man said to ‘Ali, “Did you hear this from the Apostle of Allah?” And ‘Ali said, “Yes, and that which is better than this. When the prisoners of Tayyi’ were brought, there arose a girl from amongst them who said, ‘O Muhammad (s.a.v), would that you free me and prevent the Arab tribes from rejoicing at my bad fortune; for, I am a daughter of the chief of my people, who defended the family, freed the captive, sated the hungry, fed, extended greetings, and never refused anyone who sought him in need. I am a daughter of Hatim al-Ta’i. Then Hz. Muhammad (s.a.v) said, ‘O girl, this us truly a description of the Muslims. If your father were a Muslim, we would say, ‘Allah have mercy on him.’ Free her! For her father loved the noble qualities of character, and verily Allah loves these qualities.’ Then Abu Burda ibn Niyar arose and said, ‘O Apostle of Allah, does Allah love the noble qualities of character.”’ And on the authority of Mu’adh ibn Jabal it is related that Hz. Muhammad said, “Verily Allah encompasses Islam with noble qualities of character and with fine deeds.”

Now amongst these qualities are : having pleasant social relations, doing noble actions, being submissive, bestowing favor, feeding others, extending greetings, visiting the sick Muslim whether he be pious or profligate, escorting the bier of a Muslim, protecting your neighbor whether he be a Muslim or a disbeliever, honoring the aged Muslim, answering the invitation to food, the inviting of others, bestowing pardon, making peace between people, liberality, nobility of character, forbearance, being the first to extend greeting, repressing anger, pardoning people, shunning what Islam forbids, namely, frivolous sport, vanity, song, all musical instruments, revenge, guile, slander, falsehood, avarice, niggardliness, rudeness, artifice, deception, calumny, wronging friendship, forsaking blood kindred, bad moral character, haughtiness, boasting, self-conceit, arrogance, pride, immoderation, foulness of language, rancor, envy, levity, injustice, oppression, and tyranny.

Anas ibn Malik, may Allah be pleased with him, said, “Muhammad (s.a.v) did not call out ‘a fine counsel’ without having induced and ordered us to follow it, not did he call out ‘fraud’ or say ‘vice’ or ‘disgraceful’ but that the cautioned and prohibited us in regard to it.” And this verse of the Qur’an will suffice for all of these maxims, “Verily Allah orders justice and good actions.” [Qur’an 16:92]

Nu’adh ibn Jabal said, “The Apostle of Allah commanded me saying, ‘O, Mu’adh, I command you to fear Allah, to report truthfully, to fulfill the oath, to act loyally, to avoid perfidious actions, to care for the neighbor, to have mercy on the orphan, to be soft spoken, to be liberal of extending greeting, to perform fine acts, to limit expectation, to cleave to the faith, to study the Qur’an, to love the other life, to be anxious in regard to the reckoning, to act humbly; I forbid you to abuse the learned, to accuse an honest man of lying, to obey the sinner, to disobey a just man, to put a land in disorder; and I command you to fear Allah at every stone, tree or village, and that you show repentance for every sin, secret or public.’”

Thus Hz. Muhammad (s.a.v) disciplined the servants of Allah and urged them to be well mannered and to possess the noble qualities of character.

A summary Account of His Fine Qualities of Character,

Which Certain of the Learned Have Gathered

And Collected from the Reports

Hz. Muhammad (s.a.v) was the most forbearing, honest, just, and chaste of men. His hand never touched the hand of a woman over whom he did not have the right of control, with whom he did not have sexual relations, or who was unlawful for him to marry. He was the most generous of men. Neither a dinar nor a dirhem was left him in the evening. If something remained, and there was not anyone to whom he could give the excess-night having fallen unexpectedly-he did retire to his lodging until he was able to give this excess to who was in need of it.

Hz. Muhammad (s.a.v) did not take of those things which Allah gave him, except his yearly provisions. He gave the remaining excess of his small quantity of dates and barley to charity. He was never asked for anything but that he gave it [to him who asked]. Moreover he returned to his yearly provisions [which he stored for his family] and [taking of them] preferred him (the seeker) [over himself and his family]. Thus he was often in need before the end of the year, if nothing was presented to him. He patched his sandals and clothing, performed household duties, and ate meat with his women-folk.

Hz. Muhammad (s.a.v) was the most bashful of men and did not stare into anyone’s face. He answered the invitation of the slave and the freeborn. He accepted presents, even if they consisted only of a draught of milk, or of a leg of rabbit; he ate them and requited equally for them. However, he replied, ‘I do not seek assistance in conquest from a polytheist,” even though he was with few men and in need of anyone who could increase his numbers.

One of the most virtuous and best of his companions was found murdered amongst the Jews, but Hz. Muhammad (s.a.v) did not hasten against them nor did he exceed the course of justice. Rather he accepted no more than the blood price of a hundred female camels although his companions needed a single male camel with which they would be strengthened.

Because of hunger he at times tightened a stone around his stomach. He often ate what was at hand, did not reject what was available, and did he refrain from lawful food. If there was available a date without bread, he ate it; if there was roast meat, he ate it; if there was wheat or barley bread, he ate it’ if there was sweets or honey, he ate it; if there was milk without bread, he was content with; if there was a melon or fresh dates, he ate it.

He did not eat reclining nor from a footed tray. He used his sole as a napkin. Until the time of his death, he did not dislike to eat wheat bread three days in succession as a sign that one [should] choose neither poverty nor avarice.

He attended feasts, visited the sick, attended funerals, and walked alone without a guard amongst his enemies.

He was the humblest of men, the most silent without being insolent and the most eloquent without being lengthy. He had the most joyful countenance, none of the affairs of the world awing him.

Hz. Muhammad (s.a.v) wore what was at hand-at times a cloak covering the whole body, at times a striped-cloth garment of Yemen, at times a gown of wool. He wore any permissible garment which was available. His signet was of silver which he wore now on the little finger of his right hand, now on that of his left hand.

He mounted his servant and others behind him on the same beast. He rode whatever was possible for him. At different times he rode a horse, a male camel, a gray shemule, an ass; at times he walked on foot, barefoot without a cloak, turban, or cap.

He visited the sick in the farthest section in the city. He loved perfumes and disliked foul odors. He sat and ate with the poor. He showed regard to the people of virtue for their character and was intimate with the people of rank because of their piety. He did good for his kindred without preferring them to him who was more virtuous than they. He did not tyrannize anyone and accepted the excuse of him who begged his pardon.

He jested but he only spoke the truth. He laughed without bursting out into laughter. He witnessed the permitted games and did not disapprove of them. He raced sportingly with his family. Voices were raised against him, but he was patient.

His milk camels and sheep nourished him and his family with their milk, He did not eat better food nor wear better clothes than his male and female slave. A moment did not pass without his doing an action for Allah or [doing] that which was indispensable for the soundness of his soul. He went to the garden of his companions. He did not despise a poor man for his poverty and misfortune, nor he did not fear a king because of his power; rather, he urged them equally to Allah.

Allah combined in him virtuous conduct and perfect rule of people, though he was untaught, unable to read or write, grew up poor amongst the shepherds in the land of ignorance and desert, and was an orphan without father and mother. Allah taught him all the qualities of character, the praiseworthy paths, the reports of the first and last affairs, and those matters through which there is [obtained] salvation and reward in the future life and happiness and reward in the world. Allah taught him to cleave to that which is as obligatory and to forsake the useless.

May Allah direct us to obey Hz. Muhammad (s.a.v) in his commands and to imitate him in his actions. Amin, O Lord of the worlds.

Resource:

Book XX of Al-Ghazali’s Ihya’ ‘Ulum al-din by L. Zolondek

1963 page 19-27