Ömer Tuğrul İnançer’s speech from the Sheb-i Arus on the 733rd anniversary of Hazreti Mevlana Celâleddin-i Rumi’s (may Allah sanctify his spiritual secret), passing from this world into the realms beyond.

Mathnawí Sohbet -1

“beshno in nay chon shikaayat mikonad

az codayeeha hekaayat mikonad”

Listen to the reed how it tells a tale,

complaining of separations

“Listen from the sound of Rabab

and its crying and moaning”

Listen to what? Listen to the hundreds of different ways of interpreting Aşk (divine love). Mathnawí Sharif begins with the command “Bişnev” – “Listen!”. Hazrat Mevlâna’s son Sultan Valad’s (May Allah sanctify their holy spirits) “Rabab-name” also starts with “Listen”… Hearken!…. Without speaking, within silence, not with the ear of the body, but listening with the ear of the heart… And although all the classic Islamic books begin with the Basmalah; The Mathnawi begins with “Listen!” It is said that the whole universe is in the Holy Qur’an. Whatever is in the Holy Qur’an is contained in the sura al-Fatiha. Whatever is in the sura of al-Fatiha is contained in the verse ‘Bismillah ar-Rahman ar-Rahim.’ (In the name of Allah, the Beneficent, the Merciful). Whatever is in the verse, ‘Bismillah ar-Rahman, ar-Rahim,’ is in the Ba (B) of ‘Bismillah.’ Whatever is in the Ba of ‘Bismillah,’ is contained in the dot below the letter Ba of ‘Bismillah.’ All suras of the Holy Qur’an begin with the Basmalah, except for one sura: At-Tawbah. But that sura begins with Barā’atun, which also starts with Ba. What is this “Ba”? Keremallahu vechehu-Allah Hazrat Ali said (may Allah pour blessings upon him), “Al-elmo noghtatan katharoho al-jaheloon”—“Knowledge is only one dot, expanded by the ignorant.” All of the Ilm (knowledge) is hidden in the dot below the letter ‘Ba’.

Listening is very important. In Tasawwuf (1), it is necessary to eat less, sleep less, and speak less.  In Tasavvuf manners, the skill is not to say, but rather to listen. Those who don’t listen, can’t learn. Besides, listening is supposition of Sunna. For example in Qur’an al-’Azim in Sura Ta-ha, Allah says to Prophet Moses, “And I have chosen you, now listen carefully to what is revealed to you.” (20/13). In Sura Nuh’s seventh ayat (verse), “And indeed whenever I summoned them, so that You might forgive them, they put their fingers in their ears, in order not to hear what I say” and they didn’t listen what Hz. Noah said and suffered later. And in Sura Al-A’raf’s 204. ayat (verse), there is strict command: “(Wa ‘Idhā Quri’a Al-Qur’ānu) And when the Qur’ān is recited, (Fāstami`ū Lahu) listen to it and pay heed, (Wa ‘Anşitū) refraining from speech, (La`allakum Turĥamūna) so that you might find mercy”. Of course to listen, one must have both an ear to hear and also an open heart.

“jaan u dil raa taaqat-i aan joosh neest

baa ke gooyam dar jehaan, yak goosh neest” 

Soul and heart cannot endure that ferment: to whom shall I speak?

There is not in the world a single ear (capable of apprehension).

  (Mesnevi 1:514)

“har kojaa gooshii bod az vay chashm gasht

har kojaa sangii bod az vay yashm gasht”

Wherever there was an ear, through Him it became an eye,

wherever there was a stone, through Him it became a jasper.

  (Mesnevi 1:515)

The first eighteen verses of the Mathnawí were personally written by Hz. Mevlâna, and wraped within his blessed turban. He removed these verses from his turban and placed them in Chelebî Husâmuddîn’s hand as a present. In these eighteen verses, it is written that “the tongue hath no customer save the ear.”  In order to have that ear, two main elements of the Tasavvuf system were applied for seven centuries in the Mevlevî system. These are: hizmet (service) and sohbet (2) (companionship, conversation).  In fact, service (hizmet) became a path to achieve sohbet.  It is important not to forget that one who listens will be listened to by others.  And, of course, one who doesn’t listen, will not be listened to.  In order to learn how to listen, someone should be drained through the strainer of Edeb (3).

“Ehl-i irfan arasında aradım, kıldım taleb, her hüner makbul imiş, illâ edeb, illâ edeb”

 “I sought knowledge amongst the wise ones, each of their abilities is appreciated, but in all cases there must be Edeb, there must be Edeb…”

în-chon-în farmûd mawlânâ-yé mâ kâshif-é asrâr-hâ-yé kibriyâ:

na najûm-ast-o na raml-ast-o na khwâb waHy-é Haqq w-allâhu a`lam bi ‘S-Sawâb [--Masnavi, Book IV: 1852]

Our Mevlana, the revealer of the secrets of (Divine) Grandeur, spoke in this manner:

“It is not (unreliable like) astrology, geomancy, or dreams; (it is) the inspiration of Allah — and Allah knows best what is right.”

Translated by: www.semazen.net

It will continue next week inshaallah….

Source: http://www.semazen.net/eng/yazar_yazi.php?id=12

(1)Tasawwuf (A; derived from Sûf, “woolen”; pronounced in Iran and

spelling in T, tasavvuf): The mystical dimension of Islam. It is the

mystical science of spiritual purification and seeking nearness to

God. Its foundation is the daily worship and the guidelines and

boundaries of conduct in Islam [sharî`ah), and its branches are the

path tarîqah], mystical knowledge [ma`rîfah], and ultimate truth

[Haqîqah]. (Mevlevi Terms and Definitions By Ibrahim Gamard)

 (2) Sohbet: A; lit., “companionship,” “conversation”; spelling in T,
sobhet): In sufism, it is the company, speech, and conversation of a
spiritual master as experienced by disciples, followers, or guests.
In sufism, such contact is believed to be a primary means of
transmission of the grace [barakat] of the spiritual master. (Mevlevi Terms and Definitions By Ibrahim Gamard)

 (3) 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 (Mevlevi Terms and Definitions By Ibrahim Gamard)