THE GARDEN OF SPIRITUALITY - I
Gönderilme zamanı: 12 Şub 2013, 02:02
THE GARDEN OF SPIRITUALITY(MANAWIYAT) - I
-This is a present for those, whose spirits have reached to a high level of idraq (comprehension) by struggling (JaHD) and spiritual discipline (manawi tarbiya), who have enlightened inners and set out on spiritual journeys outside the world of testimony from time to time.-
The spirit (ruh), who is the property of the World of Unseen (Alam-i Ghayb), and roaming in the World of Matter, is such an “existent” that it looks “non-existent”, and no one has a way to see it in the World of Matter.
The truth and spiritual meaning (Haqiqat and Ma’na) of What will be explained in this corner can not be understood by mind (aql) but the feeling of divine taste (zawk [1]).
Don’t tire your self, read and pass over.
It is enough if you feel a pleasure within you (if you feel a taste (zawk) within you).
This spiritual taste (zawk) is not the conscious taste (zawk) of the mind.
This is the taste/pleasure (zawk) of the spirit (ruh) that seems to be unconscious.
[1] Zawk : It comes from the root , Z’aq: to have a taste of something. When all mind (aql) and senses will reach to a saturation point, a peak point, That is called ‘zawk’.
“Zawk (spiritual taste/spiritual pleasure) is hidden here like the honeycomb hidden between the honeybee and the flower.
Do not say “There is Science, Physics, Academic data!”. These do not work within this limit (hudud).
It can not be worked out by these.....
Mind and logic are not working here.
“Do not say I can handle it by this material as well!”...
You get outside the limits of the “adab”...
Do not postulate (form any idea) about these by leaning on the testimony of eyes and five senses.
It would be ludicrous to mention laws, where mind can not reach.
Law means comprehensive information.
Spirituality (manawiyat) exists in the world of information by its manifestations...
And it will stay like this.
This judgement, this limitation, is for the general information in the meaning of law, about the objective knowledge from the view point of the people who are above the normal state (condition).
Inner observations (mushahada [2]) and “marifats [3]” of the people who are above the normal states, are not for the information in the meaning of general feelings.
[2] Mushahada : This is an Arabic term meaning “witnessing, observation”. It is for someone to be contended by observing or witnessing what is lived. Mushahada is done by seeing with insight or with the eye of the heart, and is therefore different from normal seeing.
[3] Marifat: It is the certitude of the mushahada (observation).
This is such a feeling that it has no organ/member peculiar to its self.
Every organ/member belongs to it.
It is the general feeling of the spirit (Ruh)…
This state is an important success of the spirit which is outside the five senses, and those who reach to this feeling hear/sense the World of Testimony (Alam-i Shuhud) by their whole spirits. The world that we see, the World of Testimony (Alam-I Shuhud) is matter outerly (in Zahir). And it is “Manawiyat (Related to Spirit)” innerly.
While mentioning the mechanical rules, principles and laws in the World of Matter, When we are turned towards the World of Inner (Batini Alam), we can only propound the term “possibility” not “law” by the human knowledge in that world …
There is a real comprehension (idraq) of the whole spirit under the mind and comprehension, and the cognition of here is possible by reaching this comprehension.
While these sorts of mature people strain the profound spiritual meanings (mâ’nâ), which are reflected in matter, through their conscious, it becomes sound , word and form.
And sometimes they are also moulded in a language which can not be understood by everyone…
These sorts of enlightened people meet with the angels and rise to the heavens while having inspiration of the divine law and orders in their own hearts and conscience.
They get on “buraqs [4]”, and in the end they speak with the Lord of the Worlds (Rabbu’l-alamin) from behind a veil like two intimate friends by cutting their relationships completely from every worldly things.
[4] Buraq: A Buraq (from the word Barq, electricity) was brought from heaven, which transported the Holy Prophet (sallalahu alaihi wa salaam) to the highest spheres. Various descriptions about this vehicle and "dabba" was given in the hadith literature.
Those who, can not rise to the station of love (maqam-i ashk), and are still walking in the denses of the world of matter, can not understand any thing from the spiritual meaning (mâ’nâ) in these beautiful words…
In fact this is a much deeper matter than the conjectures of the unbelievers and those who believe in everything quickly.
Here:
Colours are changed.
Fragrances are metamorphosed…
The spirit (ruh) is in a state of flying…
All (identities of ) : I, you, he/she are under the effect of the spiritual morphine.
May my readers suppose that their spirits have left their bodies for a moment.
We are continueing to walk by spirits.
A silence which does not even move a hair…
We are going in a sweet light (Nûr) which is not dazzling…
Be amazed when you are looking around yourself, pass, and don’t go further!..
Because the truths (haqiqats) in these lands are like the water currents, which are going above the earth, then going below the earth and then above the earth again…
Light of the TRUTH (Nur-u Haqiqat) is covered everywhere.
Your eye gets dazzled, and you tumble head over heels…
It is like that, do not attempt to fight it..
This is such a feeling, a sensation, and a state that it can not be explained, it is only lived…
It is like a dream world which is full with noble and pure feelings…
There are also such people (in life) who drift in and out of that state while their eyes are open and they are awake.
They are evident by (the expression on ) their faces.
The real truthfulness starts to talk in their eyes.
If you wish to say “I would like to mix with them too”, then make a journey which seems odd!..
“Pass the desert of body
By the feet of righteousness,
By the staff of justice,
By the provisions of elbow grease (sweating by hard work),
By the torch of knowledge!..”
If our words are obscure, do not attempt to explain them!
The beginning of every thing is already obscure.
But their end is not like that.
In that case, we would wish you to remember us as a beginning.
Everything is imagined first as a fog not as a “billur” [5]
Can you argue against this?
Perhaps “billur” is a frozen fog…
[5] Billur: In literature it means
1.Transparent
2.Very worthy like a diamond
3.Bright stone
4.Shining like a glass.
5.Crystalline
6.Crystal
7.Flint Glass.
If you pay attention, what appears to be feeble and weary within you is your strongest and toughest side.
If it was possible and you had seen the ebb and tide of your self (nafs: self/soul) once, you would not want anything else…
And again if it was possible and you could listen to the whispers of the dream, you would not want to listen to any other sound.
But you are not seeing and hearing and this is also better (khayr) for your own sake.
“The veil beclouding your eyes can only be removed by the hand weaving it. …
Then, you will see,
Then, you will hear…
But you will not be grieved because you lived as blind or you will not get upset because you were deaf.
On that day, you will see the hidden sides of everything and appreciate the worth of darkness and give thanks (shukr)… “
We are in a sweet and moist fog which gives a pleasant feeling inside…
This fog is a vibrating fog…
It doesn’t let the mind think…
There is a (water) spring made of a transparent matter on the left side of the door…
A crystal water is flowing gurglingly…
There is a water bowl which, is tied to a chain, made of vibrating shining light like phosphor, in a place which is close to the gullet of the spring.
Even those who, are not thirsty, feels like drinking.
We are looking, burning, taking it to heart, and we are becoming some things.
Take a bowl of water and drink!
There is a bowl arched six lines of writing in the clean bowl. Read it!..
We won’t speak anymore, this is because the river has reached to the sea..
The door has appeared, we are going to enter the garden..
Look at the writing at the bottom of the bowl!
The word of one of those who set up an assembly in the garden ahead while he was in this world:
We drank the sherbet
Coming from HAQQ (The TRUTH) Alhamdulillah
That sea of power (qudrat)
We’ve crossed Alhamdulillah
We were dry and we’ve become wet
We were foot and we’ve become head
We got wings and we’ve become birds
And we’ve flown Alhamdulillah
We rose and we’ve become spring
We got startled and we’ve become river
Now we’ve flowed in to the sea
We’ve flooded Alhamdulillah...” [6]
[6] This is one of Yunus Emre's (k.s) poems. It is called "Elhamdulillah"
Wipe your wet mouth with the upper part of your hand!..
Give thanks (make shukr) and walk!..
You are right in front of the door.
There is a nice writing above, on the right hand side of the door:
“Wander this garden in silence!..”
Don’t express an opinion by your selves whether such a garden is possible or not!..
Watch it and exit as you are and as it is!.
There is a place under the writing like a signature.
Read the thin writings seeming between the rose branches lying towards there, by separating the rose branches!..
But be careful!.
Do not let the rose thorns prick your hand!..
Someone who doesn’t worship and believe,
has not visited the land of his spirit (ruh).
Firmest one of the belief is the faith (iman).
People of faith(iman) are three:
1.People of the "Iman al- ghaiybi"
2.People of the "Iman al-Shuhudi"
3.People of the "Iman al-zawki"
Those who reach to the third level (martaba) of these faiths shall enter in to this garden.
Otherwise the others can not understand anything.
Because, the small shows in the garden are all affiliated with “Hadrat-i Rasul –i Akram”.
Understanding that great and blessed (mubaraq) human being depends upon the Divine Blessing (Lutf-i Ilahiyya).
This matter of understanding does not happen by Mind, Logic, Physics, History, Literature and Philosophy.
Even those who say “I believed in that Mubaraq (Rasul)!” has not even believed (iman) in him with true faith.
Because his CREATOR (HALIQ) said : “They are looking at you but they are not able to see”.
Inside the door, a luminous (nurani) MAN (INSAN) with his white long beard and wide forehead,
who is so clean that one could say he is almost transparent,is standing.
There is sweetness in his eyes which is pertaining to the next world,
and a divine light (nur) on his face which is smiling spiritually,
and a shine in his eyes which gives safety and freshness to those who are looking at them,
and a silent grandeur in his posture.
There is a tone in his voice that enraptures the ear,
and the meaning of the universe is hidden in his words.
The one who sees and listens to him is feeling a fluid conscious which has left its body ,
and a power drilling the mountains.
He is whispering to the ear of every one in a sweet harmony:
“Be contented, be patient, be compassionate!”
When the ear which is hearing these words are taking the ma’na’s (spiritual meanings) [7] to the conscious, the helixes of ma’na which are dispersed in the spirit (ruh) are enshrouding (gaşy [8]) the human being. A sweet heat and a cold “inshirah (relief) [9]” is being felt.
[7] Ma’Na’: (Mana: Ma’na’ MeaNs MeaNing. Ma’na’ MeaNs spiritual MeaNing. The spiritual glimpse. lit. "meaning," "significance"; spelling in Turkish, manâ, ma'na. in sufism, it means spiritual meaning, spiritual reality. It is the inner face of something. Inner hearings e.g. notion, thought. Ma’na is the reason (SaBab) for an action to occur.) Things manifest through the haraqa (vowel point, vowel mark in Arabic script) of this single point. Our Lord(Ar-Rabb) does not count the all things created one by one as matter or Ma’na, and reduce the all things to a single pen and call this ‘Kulli Shay: Whole Thing or Total thing or Everything’.
[8] Gaşy: Dr.Munir Derman (k.s) is using an Arabic term , “ghasy” here. This term is used in the Qur’an in Surah Al-Layl (92/1):
وَالَّيْلِ اِذَا يَغْشٰى
Wa Al-Layli 'Idhā YaGHSHá :
By the Night enshrouding;
“Ghashy” is to hold all of the things which are enshrouded within its triumph but it does not damage the content of what it enshrouds. For instance, the night comes and enshrouds and conceals everything with its darkness. They are still there but enshrouded with the triumph of the night.
[9] Inshirah: This is an Arabic term which gives name to 94th chapter in the Qur’an. Literally it means to relieve, to have inner peace, inner relief,to become spacious, the blossoming of the heart, to feel relieved, to have a comfort in the heart.
As the nacre (mother-of-pearl) was content with less, Allah filled its inner with pearl. As the wheat grain tolerated to spend the winter under the earth by patience (Sabr), it has been the greatest boon (ni’mat). As the Rasulullah (s.a.s) was compassionate (mushfik), he has been the mercy to the Universe…
Oh the humanbeing who have come with the intention to enter the garden, with pure feelings and alittle intensive of curiosity.
I will give you a small hand written book…
Sit over there and read it, then lets tour around the garden together…
There is a writing in yellow flickering colour over the book saying:
“Oh human being!
Put the “aql” (mind) in “Jabal-i Azamat [10]”! Let it wear the cloth which is made of Light (Nur) there…
Tie the heart to “Jabal-i Kibriya [11]”! Let it put on the cloth of “Nur-u Muhabbat”there…
Leave the nafs (self) in “Jabal-i izzat [12]”! Let it get wrapped up with the cloth of “ubudiyyat (slavery, servanthood [13])” there.
Raise the spirit (Ruh) to “Jabal-i Azal [14]”! Let it get the cloth of “Nuru’l-Nur: Light of the Light)” there…
Then yell by the scream of Love (Ashk), and you shall see them gathering immediately…
And then , “fath (the conquering and opening)” will start within you and you will become one of “WE [15]”..”
[10] Jabal-i Azamat : Mountain of Loftiness/Magnificence. Jabal means the “peak of a mountain” or “mountain” in Arabic. It is the “Union and Gathering (Jam)” of “Bala”.
[11] Jabal-I Kibriya : Moauntain of Glouriousness. Kibriya is the adjective of Allah who is Most magnificent, grandeur, lofty, lordly and splendid in every aspect…
[12] Jabal-i izzat: Mountain of izzat. Izzat is an Arabic adjectival noun. It means honour, dignity, excellence, high status, prestige, greatness. Something which is very very rare to find. Worth and value. Power. Strength. Superiority.
This term is used in the Qur’an in several verses and its meaning will change for who it is used for and where it is used in the Qur’an.
اَلَّذٖينَ يَتَّخِذُونَ الْكَافِرٖينَ اَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنٖينَ اَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَاِنَّ الْعِزَّةَ لِلّٰهِ جَمٖيعًا
Al-Ladhīna Yattakhidhūna Al-Kāfirīna 'Awliyā'a Min Dūni Al-Mu'uminīna ۚ 'Ayabtaghūna `Indahumu Al-`Izzata Fa'inna Al-`Izzata Lillahi Jamī`āan:
Yea, to those who take for friends Unbelievers rather than Believers: is it honour they seek among them? nay, all honour is with Allah. [Al-Nisa, (4/139)]
[13] uBuDiyyat: This term is coming from the Arabic term “Abd” which means “slave/servant” in English. Literally it is to be slave and servant to Allah. uBuDiyyat is linked to the term oBeDience in English hiddenly!..
[14] Jabal-i Azal:
[15] WE: This is “Nahnu” in Arabic. It means “WE” or “US” in English. It refer to those who are in same belief and acts.
We are turning the page!.
“Hamd (All Praises)” be to Allah who is filling the infinite heavens with a deep blue light...
“Salat-u salaam (Peace)” be upon the Rasul of ALLAH whose spirit (ruh) is “aziz (noble) [16]” in the eternity of the world of light (alam-i nur), and unto those who believe in him.
These are not empty words, be careful!..
Do you know?
In the sleep, knowledge (ilm), mind (aql), conscious, son, wealth and everything go.
They are thrown into the “Bahr-i Umman-i Ahadiyyat (Ocean of Singleness/Oneness)”.
No one’s wealth, knowledge and mind mix with another...
One’s knowledge (ilm) does not get mixed with another’s ignorance (jahl), and the another one’s ignorance does not get mixed with the other one’s knowledge...
Think well! Everytime you fall in to sleep, these are taken from you time to time...
And one day this “taking and giving” will remain without “giving” and that is called “ajal”...
Be careful!.
All of them are let down...
May Allah give us a clean face...(A face that is not disgraceful)
[16] Aziz: Arabic adjective meaning noble, glorious, reverend, victorious, the one who possess spiritual power (qudrat) and force (quwwat). Very luminious. The one who has “izzat”. Very rare. Exceptional.
You feel that your heart jumps whenever death comes to your mind, like the fear of a shepherd shaking infront of a king who will compliment to him.
But don’t have fear from death…
Whenever you drink water from the river of silence, then you start to sing pleasantly (terennüm [17])…
It is that time when the earth wants your body back, you really dance…
[17] Terennüm: Turkish term meaning :
1.Singing pleasantly like a bird
2.Expressing something pleasantly.
3.Singing a song nicely and slowly.
Offer to each other from your bread!..
But do not eat the same morsel!
Love eachother, but do not chain your love!
Let the one you love, be a sea that is moving in the shores of your spirit (ruh)...
Sing pleasantly together!..
Have fun, cheer up, but do not forget your singleness/oneness!...
Because the wires of this "oud" [18] vibrates with the same melody (tune), but each of them separately one by one...
[18] Oud: Stringed instrument prominent in medieval and modern Islamic music, forerunner of the European lute. Dating from the 7th century, it has a pear-shaped body, a fretless fingerboard, a short neck, and a bent-back pegbox with the tuning pegs set in the sides. The gut strings, of which there are often four pairs, are plucked with a plectrum
Pillars of the mosque stands apart from eachother…
The oak and the cypress do not grow in eachother’s shadow.
Do not be proud of your worship!..
Only worship doesn’t give any benefit. Make the “ihsan [19]” and “kerem [20]” friend to it!
Besides, the aim of worshipping is already to attain “ihsan” and “kerem”…
True ones amongst these words are from ALLAH.
They are His blessing and help (lutf-u inayat).
If there are false ones, they are the fabrication of the one who wrote.
[19] Ihsan (Arabic: إحسان): also spelled as Ehsan, is an Arabic term meaning "perfection" or "excellence (Ara. husn). It is a matter of taking one's inner faith (iman) and showing it in both deed and action, a sense of social responsibility borne from religious convictions.[1] In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence, in worship, such that Muslims try to worship God (Arabic Allah) as if they see Him, and although they cannot see Him (due to the belief that Allah is not made of materials), they undoubtedly believe that He is constantly watching over them. That definition comes from the Hadith of Gabriel in which Muhammad states, "[Ihsan is] to worship God as though you see Him, and if you cannot see Him, then indeed He sees you." (Al-Bukhari and Al-Muslim).[2]
[20] Kerem:
1.Granting the worthy things generously and pleasantly.
2.nobleness.
3.izzat
4.kindness, favour.
5.to donate.
Rahmad (Grace/Mercy) is appendant to the pure heart and exalted spirit of Rasulullah (sallallahu alaihi wa sallam). That is why, in His book, Janab-i Haqq says:
“Me and the Angels are saluting (doing salat-u salam) the prophet (nabi), what are you stopping for? You do salute and surrender to him unquestionably as well.”
Divine mercy (Rahmat-i ilahiyya) is distributed from this “maqam (spiritual station/rank)”.
Unless the Divine Mercy (ilahi rahmad) is sent down to the Truth of Muhammad (Haqiqat-i Muhammadiyya), It can not reach (wusl) to the realities which are the parts of the moment (AN).
Doing saluting (salat-u salam) is to demand mercy (rahmad) for everyone’s own self (nafs).
“Basirat (inner seeing/foresight)” will start within the human being who understands this.
“Basirat” is the spirit’s eye which is given to “awliya” by “fath ( inner opening)” in the spiritual station of "Fuad".
That is why the one who wishes to walk in these works, believes in ALLAH and becomes a true believer (mu’min).
He surrenders to ALLAH and becomes “islam (muslim)”.
Surrendering to HAQQ [21] means to be happy and pleased with one’s “kismat-i azaliyya [22]”.
When HAQQ sees the surrendering of the servant (abd), acquaintance (companionship) starts...
At that time, “adam” becomes “man (insan)”...
And afterwards, divine invitation occurs...
And that invitation is called "prayer (salat/namaz)"
HAQQ (TRUTH) is stating:
“Half of the prayer (salat) is for me and the half of it is for my slave (abd)…”
Now “sulook [23]” starts to “marifatullah” from this road.
The man who is deprived of this taste(zawk), becomes deprived of the taste of the beauty in his disposition, and becomes mortified in his “fayz-i fitri (natural disposition, innate features loaded within one’s self when he was created)”.
[21] AL- HAQQU (J.J) [Qur’an Ref: 22/62] (dhatī)( اَلْحَقُّ): the Truth. His Existence and Divinity is right, real, true, necessary and most appropriate. The One whose existence is unchanging, is worthy of being worshipped, and is the owner of every truth. His existence is obligatory and real. The Absolute TRUTH (HAQQ) who is the source of all truths.
[22] kismat-i azalliyya: Arabic term ,”Azal” means something that has no beginning. Something that exists all the time. “Kismat” means the manifestation of one’s alloted share within the moments experienced in this world of testimony (alam-i shahadat). Everyone’s sustenence was determined in “azal”. Kismat is what one finds and lives during his life time from his alloted share (nasib).
[23] Sulook: Resorts of making preparation by learning everything related to the path which one will go on. It is to learn the base, manner, discipline (tarbiya), and “adab-i muasharat (manners and ethics conforming to the ethics of Rasulullah sallallahu alaihi wa sallam)” for human being by going towards his own essence-reality (asl) in order to reach the point there, and to accomplish this.
Work by “mushahada [24]” not by imagination (hayal)!..
What is called by “mushahada” which is a Divine Manifestation (tajalli-I ilahi), portends to the spiritual meanings related to “zawks” that are beyond the world of imagination…
This is a state of light (hal-i nurani). Imagination loses its strength there.
Imagination reduces the spiritual meanings (ma’nas) that are related to mind, to the sensual moulds.
The real talent is to find ALLAH in the moment of heedlessness.
[24] Mushahada: This is an Arabic term meaning “witnessing, observation”. It is for someone to be contended by observing or witnessing what is lived. Mushahada is done by seeing with insight or with the eye of the heart, and is therefore different from normal seeing.
“Annihilate (be non-existent) your self from all kinds of carnal (nafsani) desires!..You can not exist again after this...Once you become existent in nothingness, there is no way to be non-existent any more. You’ve reunited and it is done…”
This work is very fine, infinite fine, and it is so fine subject that even the finest degree of the fineness will even be very rough beside it. Truth (Haqq) and falsehood (Batil)manifests one within another in such a nested way that to be able to distinguish these from each other , a human being and even an “Insan-i Kamil” needs to posses the sharpest of the God’s gift acute innersight (basirat)…
The more the helices 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” [25]…
It is necessary to be very careful not to fall in to “Kufr” while one is saying “I am worshiping!”
[25] Kufr: The Qur'an uses the word kufr to denote a person who covers up or hides realities, one who refuses to accept the dominion and authority of Allāh.
Prof.Dr.Munir DERMAN (k.s)
[Garden of Spirituality-1 is the 4th Chapter in the book, "Allah Dostu Der ki - I. Translated to English and released by garibAN on 15.02.2013]
-This is a present for those, whose spirits have reached to a high level of idraq (comprehension) by struggling (JaHD) and spiritual discipline (manawi tarbiya), who have enlightened inners and set out on spiritual journeys outside the world of testimony from time to time.-
The spirit (ruh), who is the property of the World of Unseen (Alam-i Ghayb), and roaming in the World of Matter, is such an “existent” that it looks “non-existent”, and no one has a way to see it in the World of Matter.
The truth and spiritual meaning (Haqiqat and Ma’na) of What will be explained in this corner can not be understood by mind (aql) but the feeling of divine taste (zawk [1]).
Don’t tire your self, read and pass over.
It is enough if you feel a pleasure within you (if you feel a taste (zawk) within you).
This spiritual taste (zawk) is not the conscious taste (zawk) of the mind.
This is the taste/pleasure (zawk) of the spirit (ruh) that seems to be unconscious.
[1] Zawk : It comes from the root , Z’aq: to have a taste of something. When all mind (aql) and senses will reach to a saturation point, a peak point, That is called ‘zawk’.
“Zawk (spiritual taste/spiritual pleasure) is hidden here like the honeycomb hidden between the honeybee and the flower.
Do not say “There is Science, Physics, Academic data!”. These do not work within this limit (hudud).
It can not be worked out by these.....
Mind and logic are not working here.
“Do not say I can handle it by this material as well!”...
You get outside the limits of the “adab”...
Do not postulate (form any idea) about these by leaning on the testimony of eyes and five senses.
It would be ludicrous to mention laws, where mind can not reach.
Law means comprehensive information.
Spirituality (manawiyat) exists in the world of information by its manifestations...
And it will stay like this.
This judgement, this limitation, is for the general information in the meaning of law, about the objective knowledge from the view point of the people who are above the normal state (condition).
Inner observations (mushahada [2]) and “marifats [3]” of the people who are above the normal states, are not for the information in the meaning of general feelings.
[2] Mushahada : This is an Arabic term meaning “witnessing, observation”. It is for someone to be contended by observing or witnessing what is lived. Mushahada is done by seeing with insight or with the eye of the heart, and is therefore different from normal seeing.
[3] Marifat: It is the certitude of the mushahada (observation).
This is such a feeling that it has no organ/member peculiar to its self.
Every organ/member belongs to it.
It is the general feeling of the spirit (Ruh)…
This state is an important success of the spirit which is outside the five senses, and those who reach to this feeling hear/sense the World of Testimony (Alam-i Shuhud) by their whole spirits. The world that we see, the World of Testimony (Alam-I Shuhud) is matter outerly (in Zahir). And it is “Manawiyat (Related to Spirit)” innerly.
While mentioning the mechanical rules, principles and laws in the World of Matter, When we are turned towards the World of Inner (Batini Alam), we can only propound the term “possibility” not “law” by the human knowledge in that world …
There is a real comprehension (idraq) of the whole spirit under the mind and comprehension, and the cognition of here is possible by reaching this comprehension.
While these sorts of mature people strain the profound spiritual meanings (mâ’nâ), which are reflected in matter, through their conscious, it becomes sound , word and form.
And sometimes they are also moulded in a language which can not be understood by everyone…
These sorts of enlightened people meet with the angels and rise to the heavens while having inspiration of the divine law and orders in their own hearts and conscience.
They get on “buraqs [4]”, and in the end they speak with the Lord of the Worlds (Rabbu’l-alamin) from behind a veil like two intimate friends by cutting their relationships completely from every worldly things.
[4] Buraq: A Buraq (from the word Barq, electricity) was brought from heaven, which transported the Holy Prophet (sallalahu alaihi wa salaam) to the highest spheres. Various descriptions about this vehicle and "dabba" was given in the hadith literature.
Those who, can not rise to the station of love (maqam-i ashk), and are still walking in the denses of the world of matter, can not understand any thing from the spiritual meaning (mâ’nâ) in these beautiful words…
In fact this is a much deeper matter than the conjectures of the unbelievers and those who believe in everything quickly.
Here:
Colours are changed.
Fragrances are metamorphosed…
The spirit (ruh) is in a state of flying…
All (identities of ) : I, you, he/she are under the effect of the spiritual morphine.
May my readers suppose that their spirits have left their bodies for a moment.
We are continueing to walk by spirits.
A silence which does not even move a hair…
We are going in a sweet light (Nûr) which is not dazzling…
Be amazed when you are looking around yourself, pass, and don’t go further!..
Because the truths (haqiqats) in these lands are like the water currents, which are going above the earth, then going below the earth and then above the earth again…
Light of the TRUTH (Nur-u Haqiqat) is covered everywhere.
Your eye gets dazzled, and you tumble head over heels…
It is like that, do not attempt to fight it..
This is such a feeling, a sensation, and a state that it can not be explained, it is only lived…
It is like a dream world which is full with noble and pure feelings…
There are also such people (in life) who drift in and out of that state while their eyes are open and they are awake.
They are evident by (the expression on ) their faces.
The real truthfulness starts to talk in their eyes.
If you wish to say “I would like to mix with them too”, then make a journey which seems odd!..
“Pass the desert of body
By the feet of righteousness,
By the staff of justice,
By the provisions of elbow grease (sweating by hard work),
By the torch of knowledge!..”
If our words are obscure, do not attempt to explain them!
The beginning of every thing is already obscure.
But their end is not like that.
In that case, we would wish you to remember us as a beginning.
Everything is imagined first as a fog not as a “billur” [5]
Can you argue against this?
Perhaps “billur” is a frozen fog…
[5] Billur: In literature it means
1.Transparent
2.Very worthy like a diamond
3.Bright stone
4.Shining like a glass.
5.Crystalline
6.Crystal
7.Flint Glass.
If you pay attention, what appears to be feeble and weary within you is your strongest and toughest side.
If it was possible and you had seen the ebb and tide of your self (nafs: self/soul) once, you would not want anything else…
And again if it was possible and you could listen to the whispers of the dream, you would not want to listen to any other sound.
But you are not seeing and hearing and this is also better (khayr) for your own sake.
“The veil beclouding your eyes can only be removed by the hand weaving it. …
Then, you will see,
Then, you will hear…
But you will not be grieved because you lived as blind or you will not get upset because you were deaf.
On that day, you will see the hidden sides of everything and appreciate the worth of darkness and give thanks (shukr)… “
We are in a sweet and moist fog which gives a pleasant feeling inside…
This fog is a vibrating fog…
It doesn’t let the mind think…
There is a (water) spring made of a transparent matter on the left side of the door…
A crystal water is flowing gurglingly…
There is a water bowl which, is tied to a chain, made of vibrating shining light like phosphor, in a place which is close to the gullet of the spring.
Even those who, are not thirsty, feels like drinking.
We are looking, burning, taking it to heart, and we are becoming some things.
Take a bowl of water and drink!
There is a bowl arched six lines of writing in the clean bowl. Read it!..
We won’t speak anymore, this is because the river has reached to the sea..
The door has appeared, we are going to enter the garden..
Look at the writing at the bottom of the bowl!
The word of one of those who set up an assembly in the garden ahead while he was in this world:
We drank the sherbet
Coming from HAQQ (The TRUTH) Alhamdulillah
That sea of power (qudrat)
We’ve crossed Alhamdulillah
We were dry and we’ve become wet
We were foot and we’ve become head
We got wings and we’ve become birds
And we’ve flown Alhamdulillah
We rose and we’ve become spring
We got startled and we’ve become river
Now we’ve flowed in to the sea
We’ve flooded Alhamdulillah...” [6]
[6] This is one of Yunus Emre's (k.s) poems. It is called "Elhamdulillah"
Wipe your wet mouth with the upper part of your hand!..
Give thanks (make shukr) and walk!..
You are right in front of the door.
There is a nice writing above, on the right hand side of the door:
“Wander this garden in silence!..”
Don’t express an opinion by your selves whether such a garden is possible or not!..
Watch it and exit as you are and as it is!.
There is a place under the writing like a signature.
Read the thin writings seeming between the rose branches lying towards there, by separating the rose branches!..
But be careful!.
Do not let the rose thorns prick your hand!..
Someone who doesn’t worship and believe,
has not visited the land of his spirit (ruh).
Firmest one of the belief is the faith (iman).
People of faith(iman) are three:
1.People of the "Iman al- ghaiybi"
2.People of the "Iman al-Shuhudi"
3.People of the "Iman al-zawki"
Those who reach to the third level (martaba) of these faiths shall enter in to this garden.
Otherwise the others can not understand anything.
Because, the small shows in the garden are all affiliated with “Hadrat-i Rasul –i Akram”.
Understanding that great and blessed (mubaraq) human being depends upon the Divine Blessing (Lutf-i Ilahiyya).
This matter of understanding does not happen by Mind, Logic, Physics, History, Literature and Philosophy.
Even those who say “I believed in that Mubaraq (Rasul)!” has not even believed (iman) in him with true faith.
Because his CREATOR (HALIQ) said : “They are looking at you but they are not able to see”.
Inside the door, a luminous (nurani) MAN (INSAN) with his white long beard and wide forehead,
who is so clean that one could say he is almost transparent,is standing.
There is sweetness in his eyes which is pertaining to the next world,
and a divine light (nur) on his face which is smiling spiritually,
and a shine in his eyes which gives safety and freshness to those who are looking at them,
and a silent grandeur in his posture.
There is a tone in his voice that enraptures the ear,
and the meaning of the universe is hidden in his words.
The one who sees and listens to him is feeling a fluid conscious which has left its body ,
and a power drilling the mountains.
He is whispering to the ear of every one in a sweet harmony:
“Be contented, be patient, be compassionate!”
When the ear which is hearing these words are taking the ma’na’s (spiritual meanings) [7] to the conscious, the helixes of ma’na which are dispersed in the spirit (ruh) are enshrouding (gaşy [8]) the human being. A sweet heat and a cold “inshirah (relief) [9]” is being felt.
[7] Ma’Na’: (Mana: Ma’na’ MeaNs MeaNing. Ma’na’ MeaNs spiritual MeaNing. The spiritual glimpse. lit. "meaning," "significance"; spelling in Turkish, manâ, ma'na. in sufism, it means spiritual meaning, spiritual reality. It is the inner face of something. Inner hearings e.g. notion, thought. Ma’na is the reason (SaBab) for an action to occur.) Things manifest through the haraqa (vowel point, vowel mark in Arabic script) of this single point. Our Lord(Ar-Rabb) does not count the all things created one by one as matter or Ma’na, and reduce the all things to a single pen and call this ‘Kulli Shay: Whole Thing or Total thing or Everything’.
[8] Gaşy: Dr.Munir Derman (k.s) is using an Arabic term , “ghasy” here. This term is used in the Qur’an in Surah Al-Layl (92/1):
وَالَّيْلِ اِذَا يَغْشٰى
Wa Al-Layli 'Idhā YaGHSHá :
By the Night enshrouding;
“Ghashy” is to hold all of the things which are enshrouded within its triumph but it does not damage the content of what it enshrouds. For instance, the night comes and enshrouds and conceals everything with its darkness. They are still there but enshrouded with the triumph of the night.
[9] Inshirah: This is an Arabic term which gives name to 94th chapter in the Qur’an. Literally it means to relieve, to have inner peace, inner relief,to become spacious, the blossoming of the heart, to feel relieved, to have a comfort in the heart.
As the nacre (mother-of-pearl) was content with less, Allah filled its inner with pearl. As the wheat grain tolerated to spend the winter under the earth by patience (Sabr), it has been the greatest boon (ni’mat). As the Rasulullah (s.a.s) was compassionate (mushfik), he has been the mercy to the Universe…
Oh the humanbeing who have come with the intention to enter the garden, with pure feelings and alittle intensive of curiosity.
I will give you a small hand written book…
Sit over there and read it, then lets tour around the garden together…
There is a writing in yellow flickering colour over the book saying:
“Oh human being!
Put the “aql” (mind) in “Jabal-i Azamat [10]”! Let it wear the cloth which is made of Light (Nur) there…
Tie the heart to “Jabal-i Kibriya [11]”! Let it put on the cloth of “Nur-u Muhabbat”there…
Leave the nafs (self) in “Jabal-i izzat [12]”! Let it get wrapped up with the cloth of “ubudiyyat (slavery, servanthood [13])” there.
Raise the spirit (Ruh) to “Jabal-i Azal [14]”! Let it get the cloth of “Nuru’l-Nur: Light of the Light)” there…
Then yell by the scream of Love (Ashk), and you shall see them gathering immediately…
And then , “fath (the conquering and opening)” will start within you and you will become one of “WE [15]”..”
[10] Jabal-i Azamat : Mountain of Loftiness/Magnificence. Jabal means the “peak of a mountain” or “mountain” in Arabic. It is the “Union and Gathering (Jam)” of “Bala”.
[11] Jabal-I Kibriya : Moauntain of Glouriousness. Kibriya is the adjective of Allah who is Most magnificent, grandeur, lofty, lordly and splendid in every aspect…
[12] Jabal-i izzat: Mountain of izzat. Izzat is an Arabic adjectival noun. It means honour, dignity, excellence, high status, prestige, greatness. Something which is very very rare to find. Worth and value. Power. Strength. Superiority.
This term is used in the Qur’an in several verses and its meaning will change for who it is used for and where it is used in the Qur’an.
اَلَّذٖينَ يَتَّخِذُونَ الْكَافِرٖينَ اَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنٖينَ اَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَاِنَّ الْعِزَّةَ لِلّٰهِ جَمٖيعًا
Al-Ladhīna Yattakhidhūna Al-Kāfirīna 'Awliyā'a Min Dūni Al-Mu'uminīna ۚ 'Ayabtaghūna `Indahumu Al-`Izzata Fa'inna Al-`Izzata Lillahi Jamī`āan:
Yea, to those who take for friends Unbelievers rather than Believers: is it honour they seek among them? nay, all honour is with Allah. [Al-Nisa, (4/139)]
[13] uBuDiyyat: This term is coming from the Arabic term “Abd” which means “slave/servant” in English. Literally it is to be slave and servant to Allah. uBuDiyyat is linked to the term oBeDience in English hiddenly!..
[14] Jabal-i Azal:
[15] WE: This is “Nahnu” in Arabic. It means “WE” or “US” in English. It refer to those who are in same belief and acts.
We are turning the page!.
“Hamd (All Praises)” be to Allah who is filling the infinite heavens with a deep blue light...
“Salat-u salaam (Peace)” be upon the Rasul of ALLAH whose spirit (ruh) is “aziz (noble) [16]” in the eternity of the world of light (alam-i nur), and unto those who believe in him.
These are not empty words, be careful!..
Do you know?
In the sleep, knowledge (ilm), mind (aql), conscious, son, wealth and everything go.
They are thrown into the “Bahr-i Umman-i Ahadiyyat (Ocean of Singleness/Oneness)”.
No one’s wealth, knowledge and mind mix with another...
One’s knowledge (ilm) does not get mixed with another’s ignorance (jahl), and the another one’s ignorance does not get mixed with the other one’s knowledge...
Think well! Everytime you fall in to sleep, these are taken from you time to time...
And one day this “taking and giving” will remain without “giving” and that is called “ajal”...
Be careful!.
All of them are let down...
May Allah give us a clean face...(A face that is not disgraceful)
[16] Aziz: Arabic adjective meaning noble, glorious, reverend, victorious, the one who possess spiritual power (qudrat) and force (quwwat). Very luminious. The one who has “izzat”. Very rare. Exceptional.
You feel that your heart jumps whenever death comes to your mind, like the fear of a shepherd shaking infront of a king who will compliment to him.
But don’t have fear from death…
Whenever you drink water from the river of silence, then you start to sing pleasantly (terennüm [17])…
It is that time when the earth wants your body back, you really dance…
[17] Terennüm: Turkish term meaning :
1.Singing pleasantly like a bird
2.Expressing something pleasantly.
3.Singing a song nicely and slowly.
Offer to each other from your bread!..
But do not eat the same morsel!
Love eachother, but do not chain your love!
Let the one you love, be a sea that is moving in the shores of your spirit (ruh)...
Sing pleasantly together!..
Have fun, cheer up, but do not forget your singleness/oneness!...
Because the wires of this "oud" [18] vibrates with the same melody (tune), but each of them separately one by one...
[18] Oud: Stringed instrument prominent in medieval and modern Islamic music, forerunner of the European lute. Dating from the 7th century, it has a pear-shaped body, a fretless fingerboard, a short neck, and a bent-back pegbox with the tuning pegs set in the sides. The gut strings, of which there are often four pairs, are plucked with a plectrum
Pillars of the mosque stands apart from eachother…
The oak and the cypress do not grow in eachother’s shadow.
Do not be proud of your worship!..
Only worship doesn’t give any benefit. Make the “ihsan [19]” and “kerem [20]” friend to it!
Besides, the aim of worshipping is already to attain “ihsan” and “kerem”…
True ones amongst these words are from ALLAH.
They are His blessing and help (lutf-u inayat).
If there are false ones, they are the fabrication of the one who wrote.
[19] Ihsan (Arabic: إحسان): also spelled as Ehsan, is an Arabic term meaning "perfection" or "excellence (Ara. husn). It is a matter of taking one's inner faith (iman) and showing it in both deed and action, a sense of social responsibility borne from religious convictions.[1] In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence, in worship, such that Muslims try to worship God (Arabic Allah) as if they see Him, and although they cannot see Him (due to the belief that Allah is not made of materials), they undoubtedly believe that He is constantly watching over them. That definition comes from the Hadith of Gabriel in which Muhammad states, "[Ihsan is] to worship God as though you see Him, and if you cannot see Him, then indeed He sees you." (Al-Bukhari and Al-Muslim).[2]
[20] Kerem:
1.Granting the worthy things generously and pleasantly.
2.nobleness.
3.izzat
4.kindness, favour.
5.to donate.
Rahmad (Grace/Mercy) is appendant to the pure heart and exalted spirit of Rasulullah (sallallahu alaihi wa sallam). That is why, in His book, Janab-i Haqq says:
“Me and the Angels are saluting (doing salat-u salam) the prophet (nabi), what are you stopping for? You do salute and surrender to him unquestionably as well.”
Divine mercy (Rahmat-i ilahiyya) is distributed from this “maqam (spiritual station/rank)”.
Unless the Divine Mercy (ilahi rahmad) is sent down to the Truth of Muhammad (Haqiqat-i Muhammadiyya), It can not reach (wusl) to the realities which are the parts of the moment (AN).
Doing saluting (salat-u salam) is to demand mercy (rahmad) for everyone’s own self (nafs).
“Basirat (inner seeing/foresight)” will start within the human being who understands this.
“Basirat” is the spirit’s eye which is given to “awliya” by “fath ( inner opening)” in the spiritual station of "Fuad".
That is why the one who wishes to walk in these works, believes in ALLAH and becomes a true believer (mu’min).
He surrenders to ALLAH and becomes “islam (muslim)”.
Surrendering to HAQQ [21] means to be happy and pleased with one’s “kismat-i azaliyya [22]”.
When HAQQ sees the surrendering of the servant (abd), acquaintance (companionship) starts...
At that time, “adam” becomes “man (insan)”...
And afterwards, divine invitation occurs...
And that invitation is called "prayer (salat/namaz)"
HAQQ (TRUTH) is stating:
“Half of the prayer (salat) is for me and the half of it is for my slave (abd)…”
Now “sulook [23]” starts to “marifatullah” from this road.
The man who is deprived of this taste(zawk), becomes deprived of the taste of the beauty in his disposition, and becomes mortified in his “fayz-i fitri (natural disposition, innate features loaded within one’s self when he was created)”.
[21] AL- HAQQU (J.J) [Qur’an Ref: 22/62] (dhatī)( اَلْحَقُّ): the Truth. His Existence and Divinity is right, real, true, necessary and most appropriate. The One whose existence is unchanging, is worthy of being worshipped, and is the owner of every truth. His existence is obligatory and real. The Absolute TRUTH (HAQQ) who is the source of all truths.
[22] kismat-i azalliyya: Arabic term ,”Azal” means something that has no beginning. Something that exists all the time. “Kismat” means the manifestation of one’s alloted share within the moments experienced in this world of testimony (alam-i shahadat). Everyone’s sustenence was determined in “azal”. Kismat is what one finds and lives during his life time from his alloted share (nasib).
[23] Sulook: Resorts of making preparation by learning everything related to the path which one will go on. It is to learn the base, manner, discipline (tarbiya), and “adab-i muasharat (manners and ethics conforming to the ethics of Rasulullah sallallahu alaihi wa sallam)” for human being by going towards his own essence-reality (asl) in order to reach the point there, and to accomplish this.
Work by “mushahada [24]” not by imagination (hayal)!..
What is called by “mushahada” which is a Divine Manifestation (tajalli-I ilahi), portends to the spiritual meanings related to “zawks” that are beyond the world of imagination…
This is a state of light (hal-i nurani). Imagination loses its strength there.
Imagination reduces the spiritual meanings (ma’nas) that are related to mind, to the sensual moulds.
The real talent is to find ALLAH in the moment of heedlessness.
[24] Mushahada: This is an Arabic term meaning “witnessing, observation”. It is for someone to be contended by observing or witnessing what is lived. Mushahada is done by seeing with insight or with the eye of the heart, and is therefore different from normal seeing.
“Annihilate (be non-existent) your self from all kinds of carnal (nafsani) desires!..You can not exist again after this...Once you become existent in nothingness, there is no way to be non-existent any more. You’ve reunited and it is done…”
This work is very fine, infinite fine, and it is so fine subject that even the finest degree of the fineness will even be very rough beside it. Truth (Haqq) and falsehood (Batil)manifests one within another in such a nested way that to be able to distinguish these from each other , a human being and even an “Insan-i Kamil” needs to posses the sharpest of the God’s gift acute innersight (basirat)…
The more the helices 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” [25]…
It is necessary to be very careful not to fall in to “Kufr” while one is saying “I am worshiping!”
[25] Kufr: The Qur'an uses the word kufr to denote a person who covers up or hides realities, one who refuses to accept the dominion and authority of Allāh.
Prof.Dr.Munir DERMAN (k.s)
[Garden of Spirituality-1 is the 4th Chapter in the book, "Allah Dostu Der ki - I. Translated to English and released by garibAN on 15.02.2013]