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Burning Rose Niyazi Misri


Oh the one asking cure for his suffering
Is your suffering not enough as a cure for you
Oh the one asking for the comfort of his soul
The soul being the sacrifice for his beloved is the soul for you

If you ravage your existence
The distress in the heart will go
If you ruin the strangeness
The beloved will be the guest for you

Only capital on this path
Is the surrendering, believe in this
Lean on ALLAH by truthfulness ( sidq
[1] )
See if He will not bestow perfection(ihsan) for you.

Surrender your essence to the Unity(Tawheed: Oneness)
And do not open your secret to anyone
Follow the trail of the (true)shaikh
Your shaikh is enough as an evidence(burhan) for you

A wandering person can not cover distance
He can not find his purpose quickly
Wait at the door of Maarifat
The wisdom(irfan [3] ) will show its face for you

Leave the world and the hereafter
Leave the first and the last
Come, leave that dry passion
[4] is enough as the desirable for you

Claim sincerely your beloved
Give your soul and find His face
Ruin your own existence
Who else is there as beloved for you

Your morbid(sides) will all become fit
Your poison will turn in to ghee and honey
The mountains will become fruitful orchard
The whole universe will become a garden for you

Difficult certainly the path of Truth(Haqq)
His temple(dergâh) is rather high as well
If you do not become his slave truthfully
He will not make this path easy for you

If you tie your self to the servanthood
If you keep crying in the mornings and daybreaks
If you cascade like the waters
The ocean(Ummân) will be found quickly for you.

Be a nightingale , toot and see
Blossom like a rose, fume and see
Throw your soul in the fire of love and see
The fire will become a rose garden for you

Oo Niyazi, make your face the earth
Tear your bossom by the suffering
Make your heart palace pure
In case the SULTAN will come for you

Niyazi Misri (k.s)

Translated by GaribAN –02.07.10
Original Turkish Version: http://www.muhammedinur.com/modules.php?name=Content&pa=showpage&pid=2335

[1] Sidq: Truthfullness, honesty, loyalty in one’s word, sincerity, righteousness, concordance and harmony with the Truth, uprightness.

[2] Ma’arifat:

ma`rifat (A; lit., “knowledge”; spelling in T, ma’rifet, marifet): in sufism, it means spiritual knowledge, intuitive knowing of higher meanings.
According to Hazrat Zunnoon Misri, “the reality of Ma’arifat is that Allah(God), by the persistent effulgence of His divine light, divulges His secrets to the Arif[*] and illumines his heart and eyes by this Light to protect him against all the evils of the world without permitting even an iota of any doubts or reflection in the heart of the Aarif. After acquiring this stage in Ma’arifat a Sufi continues to see and enjoy all the manifestations of Divine Secrets.”
Arif: The one who reaches to the secret of ” the one who knows(becomes aarif to ) him self(nafs), knows his Rabb(Lord)”.

[3] Irfan: This terms is usually translated as ‘wisdom’ or ‘knowing’ in to English. Irfan is to understand or know by knowledge(ilm) and adab(refined manners and courtesy). In Tasawwuf, it is the secret of understanding and knowing of one’s self, the secrets of the Universe, and His Lord(Rabb).

adab (A [derivation: 'aDuBa, to be well-mannered]; spelling in T: edeb, edep): refined manners, proper conduct, courtesy and respect, self-discipline. Meaning in sufism: the modes of conduct and discipline of the dervishes toward their spiritual guide [shaykh], toward each other, and toward other people in general.

[4] SUBHÂN : This is an adjective attributed to ALLAH. Subhan’Allah (Arabic سبحان الله) is an Arabic phrase often translated as “Glorious is God.”Said Mohammed bin AbeeBakr Abdulqader al-Razee, in his book “Mukhtar al-Sihah” one of the classic Arabic-wordbooks: The meaning of subhanallah is, making God pure, and it is bound to its original word (sabh, meaning void) as if he said, I verily absolve God from all evil.

The origin for the word is sabh, voidness, or tasbeeh, making something void. So the direct literal meaning of the phrase is God is void… And there is a part that is unpronounced which is “void of all evil”. And this is the way that it is used in the Quran. For example it says; “SubhanAllahi ammaa yasifoon 37:159 – Void/Free is Allah from that (evil) which they ascribe (to Him)” and “SubhanAllah ammaa yushrikoon” 52:43 – Free is God from what they associate with him”

It is also often cited during the Islamic prayer (salat). During the sermon (khutba) in the mosques.

The statement of “Subhan’allah” testifies one’s removing any anthropomorphic elements or associations with God, as al-Razi says in his Mukhtar al-Sihah, (تنزيه tanziyh).

However, for us the term “SuBHaN” has deeper meanings than what al-Razi says. It’s root includes s-b-h which refers to the verb “swimming”. Everything in this Universe is rotating or swimming and they all make “subbuh”. Nothing can lean on each other in this universe, every particle and everything have to be swimming. Allah j.j is the One who has beatiful names called Asma u’l Husna in Arabic. The meanings of these names manifest and appear as ashya(material ) to the perception of human being. So What we look and see as material swimming within the Universe is in fact the meanings of the Divine Attributes of ALLAH j.j perceived by us in the screen of our minds.


A Short Biography of Niyazi Misri (k.s):

Muhammad Niyazi al-Misri was born in Malatya, Turkey, to a devout family. His father was a sheikh of the Naqshbandi Sufis.In his early twenties, Misri began a spiritual search of his own, traveling quite a bit, and spending three years in Egypt. Following the guidance of his dreams, he returned to his homeland in the Ottoman Empire and became a disciple of the Sufi poet-saint Ummi Sinan of the Helveti Sufi order.
Niyazi Misri married three times and supported himself by working as a candle maker.

In the mid-1600, Niyazi Misri became the spiritual leader of the Istanbul Tekke (or lodge) of the Helveti Sufis, and established another tekke in Bursa.

He was exiled from the region several times, accused of unorthodox practices and for his outspoken criticism of political corruption. With each exile, however, it seems he became even more popular with the general population, who pressured government officials for his return.

He was finally poisoned by his enemies. His poems and songs continue to be recited in Sufi tekkes to this day.



This entry was posted on Cuma, Temmuz 2nd, 2010 at 20:02 and is filed under Islam. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.
  • Merve Yıldırım

    Ellerinize sağlık çok iyi bir çalışma olmuş ama ben birşey öğrenmek istiyorum türkçe versiyonunu görmek için tıkladığımızda herhangi bir metin bulunamıyor. Nereden temin edebilirim acaba? Tekrar teşekkür ederim.

    • admin

      Merve Hanım
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