Derdi yedi yerde>kırka katlatan
İnsanı inkârdan ->ikrâra atlatan
->Elbet çile -> çekirdeği çatlatan
Zevki zor ->çekmeye“Er”bulunmuyor…
IS NOT FOUND
Surely it is the suffering , splitting the grain [1]
And to forty in seven places, folding the pain [2] And from denial to affirmation, making the man leapin
Its “zawk: tasting [3]” is difficult , a MAN IS NOT FOUND to bear...
[1] the grain: seed
[2] Dert: Pain. Affliction. Here, "pain" means the pain of longing love for God.
[3] Zawk / Zawq / Dhawq: 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’.
Söz kemâL bulana >Lafım yok HAMa
SEVenLe-SEViLen-SEVgi ->muaMma
“Canımı veririm!” diyEN çok ->aMma
CâNâN’a can kurbÂN “Der” buLunmuyor!.
(My) word is to the ones ripening, not to the unripe greenery
LOVER- BeLOVEdone-LOVE, are a mystery [*]
[/color]Those saying “I give my life!” are so many
“(my) life is a sacrifice (kurban) to the Beloved (Janan)”, the one IS NOT FOUND to say
[*] This second line has a word play coded to Turkish language. It is difficult to translate. Alternative translation for the second line:
With the ONE WHO LOVES - The ONE WHO IS LOVED- LOVE , are a mystery (Conundrum, riddle).
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"Yâr’in derdi derdim" diyen Âşıklar
"Varım Yâr’e verdim" diyen Âşıklar
"Yoğum yola serdim" diyen Âşıklar
->Dâr’e çekilecek “Ser” bulunmuyor…
Oh the Lovers saying “My pain is the Pain of the Beloved”
Oh the Lovers saying “I’ve given my “all” [1] to the Beloved”
Oh the Lovers saying “I’ve spreaded my “nothing” [2] over the road”
On the Gallow, “a HEAD” IS NOT FOUND to hang
[1-2] All and nothing: Everything and nothing, All I possess and what I don’t possess, being and non-being, existence and absence, my “1” and “0”!.. Kul Ihvani uses “Varım ve yoğum” here in Turkish language, they literaly mean “my existence and my non-existence” or “my being and non-being”. For the human “MIND (AQL)”, When the mind knows that its relative identity (what the mind identifies its self as “I”) is “nothing, absence,illusion or dream”, when the drop falls into the ocean, “I don’t exist but I actually exists and you are not able to see (me) within “BIZ-BIR-IZ : WE ARE ONE”. If I say I exist , I am non-existent, because you are not able to find me as if I am absent/non-existent!... What is “BIZ-BIR-IZ”? When you read this as “BIZ-BIR-IZ” in Turkish, it is translated as “WE ARE ONE”. When you consider the hyphen, each word needs to be analysed separately. In one of his messages, Kul Ihvani was explaining what these terms are:
“BIZ”: This means “WE” in English. What we call “WE –ness” is the “CEM- Cemiyyeti- Ummeti" in Rasulullah sallallahu alaihi wa sallam.
“BIR”: This means “ONE” in English. What we call “ONE-ness” is nothing but to HEAR the “Dhat (Essence-Reality-Person of ALLAH) – Sifat (Attribute) - Asma (Names) - Ashya (Matter, Things)” of “Al WAHIDu’l- AHAD” ALLAH Jalla jalaluhu from RASUL and to CONFORM to ALLAH.
AL- WAHID (J.J) [Qur’an Ref: 39/4] (dhatī)( اَلْوَاحِدُ): the Only One
AL- AHAD (J.J) [Qur’an Ref: 112/1] (dhatī)( اَلآحَدُ): the One, Being mujarrad (pure, unmixed, single, naked, alone) in His own exalted essence (dhat). Being ONE in His Unique, Unequaled, Unknowable and Ineffable Absolute Essence.
“IZ”: This term has various meanings in Turkish. PRINT, FOOTPRINT, TRACE, TRAIL, TRACK are some of them. Kul Ihvani says: “When we say “IZ”, they are our breaths of explanation to explain the understanding of “AN ( Moment, Now) in ZamAN (Time)” to future generations. They are “READ!” breath by breath – “THREAD!” knot by knot.
“WE“ in being “Ummat (Community)” to Rasulullah, “ONE” in being “Abd (Slave) to ALLAH Ta’ala, and “IZ (Trace, trail, print)” in “Yadullah (the Hand of Allah)” hand to hand and heart to heart inshaALLAH..
Tahammülde sabır >sînem taş ettim
Kan kalmadı Kalbde gözüm yaş ettim
Aşkım >Âşıklara döktüm -> aş ettim
->Sevdâ Sofrasında “Yer” bulunmuyor…
Patience is in endurance > I made my bosom (sîne) stone
No blood remained in the heart > “I made my eyes wet” [*]
[/color]My Love > I poured to the lovers-> and I made it food for them
-> At the table of passionate love, a “place” IS NOT FOUND
[*] I made my eyes wet (gözümü yaş ettim): This is a Turkish expression used in poetic language to state that someone’s eyes are full of tears all the time because of the yearning.
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Şükürle – Şikayet ->arada Sırat
Rızayla – İtiraz -> at başı Murat
Naz-Niyaz aynı şey>Zât’tan zuhurat
->BİRLik Bazarında “Ar” bulunmuyor…
Thanks (Shukr) –Complaint ->In between is “Sirat” [1]
“Contentment (ridha) [2] –Rebellion ->horse head is Murad (will) [3]
“Naz-Niyaz” [4] is the same thing -> Manifest from the Dhat [5]
-> In the market of ONEness, shame IS NOT FOUND…
[1] Sirat: (Sırat): Originally means “a road or path”; it also means the bridge that will be laid across hell-fire for the people to pass over on the Day of Judgment. It is described as sharper than a sword and thinner than a hair.
[2] Ridha: riZâ (A, riDâ; spelling in T, rIzâ): lit., "contentment." This term is often used in Islam to mean contentment with whatever the Will of God brings. The Mevlevis used it frequently because it has value of 1001 (in the numerological system of Arabic letters called "abjad": r =200, D = 800, a = 1), the number of days in the Mevlevi retreat [T, çille].
[3] Murad: Will. Muradullah is “will of God”.
[4] Naz – Niyaz: (1) Naz: Coquetry. Attempting to attract admiration, notice, or love, for the mere gratification of vanity; trifling in love.
(2) Nâz: (P) the expected role of the "beautiful beloved" in classical Persian poetry which includes acting spoiled, aloof and coy, as well as engaging in amorous teasing and playfulness and uttering coquettish endearments. The Creator says something and does it to help His creation, gives the need of His creation in the right time and asks from him.
Neyâz: (P; lit., "neediness," "supplication," spelling in T, niyaz) means the neediness of a dervish before God. This is a major teaching of Mawlânâ's: that since Divine Mercy responds to true neediness, the dervish must increase his or her neediness in order to receive Divine blessings and greater nearness to God (see Masnavi II: 3274).
[5] Dhat (Zât): Essence-Reality-Person of ALLAH (God).
Aşk Yolunda>Kâmil Pîr’siz gidilmez
İdrak ->İdrak ile ->İdrak edilmez
Veren HAKK-Alan HAKK>“Ben de!” denilmez
Mansur çok Meydanda ->“Dâr” bulunmuyor…
On the path of Love, You can’t walk without a “Kamil Pir: Perfect Man”
Cognition can not be cognized by cognition [1]
The giver is HAQQ [2]- the taker is HAQQ> It is not said “So do I!”
There are many Mansurs [3] around-> “Gallows” IS NOT FOUND…
GLOSSARY:
[1] the person can not measure if he is comprehending by his own comprehension.
[2] Haqq: 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. AL-HAQQ is the One whose existence is unchanging, is worthy of being worshipped, and is the owner of every truth. His existence is obligatory and real. AL-HAQQ is the Absolute TRUTH who is the source of all truths.
[3] Mansur al-Hallaj (Arabic: ابو المغيث الحسين بن منصور الحلاج Abū al-Muġīṭ Husayn Manṣūr al-Ḥallāğ; Persian: منصور حلاج Mansūr-e Ḥallāj) (c. 858 – March 26, 922) (Hijri c. 244 AH – 309 AH) was a Persian mystic, revolutionary writer and teacher of Sufism, who wrote exclusively in Arabic. He is most famous for his poetry, accusation of heresy and for his execution at the orders of the Abbasid Caliph Al-Muqtadir after a long, drawn-out investigation