Welcome to our website. Today Monday, 24th July 2017
 

Discourse 1  (03.07.1997)

 


Our guide is eternal love , only it attracts us

Our teaching is Divine inspiration,  our heart is the mother of books

(Hazrat Gaibi Sun’ullah , from his Speech Sharif / Nutku Sharif)

 

We will start our teaching with the fine words of Hazrat Gaibi Sun’ullah, from Kutahya. In his Nutku Sharif he says, ‘Our guide is eternal love, only it attracts us. Our teaching is Divine inspiration. Our heart is our main reference book.’

(Hazrat Gaibi Sun’ullah (k.s), a 17th century Sufi Master, was the native of Cavdar Kalburcu, a village in Kutahya, Turkey. His exact date of birth is uncertain but considering that he was between 25 -30 when he was initiated by Shaykh of the Perfected Human Beings  Ibrahim Effendi, the Khalif of Hazrat Huseyin Lamekaný, in 1649, it can be said that he was born in a year between 1025-1035 (A.H.) / 1615-1620 (A.D.). He passed away after the year 1076 (A.H.) / 1665 (A.D.), as it is recorded in the book of Uzuncarsýlý. He was born in a theosophical environment and he was first introduced to the laws and principles of Islam and Sufi Orders by his family. His father was Shaykh Mufti Kara Ahmet. He taught theology and gave formal declarations in Kutahya. His grandfather was Pir Ahmed Besir, also called as ‘Shaykh Kalburcu’ or ‘Father Cavdar’. So his family was, from father to son, the family of Shaykhs.)

 

If Divine knowledge and love start to stay in the heart, it becomes like Jesus, born of the Virgin Mary.’

 

Jesus doesn’t have an earthly father. The mother of Jesus is Mary and his father is the Breath of God. In the Holy Qur’an God says,

 

‘I have breathed into him of my Holy spirit.’  ( Suad, Verse72 )

 

To breathe into one is heavenly. This is a miracle of God. Mary is Heart and Jesus is the son of this Heart. This is called Heart Child (=Veled-i kalb) in Sufism. Jesus is Divine inspiration  which arises from the Heart, which was trained through Divine knowledge and love and became sincere, beautified and purified. The words said by Perfect Men and Saints are all inspirations and they tell this truthful knowledge from the book of their hearts. Sufi Masters are instructed by God and God speaks through them. We may refer to Hazrat Gaibi’s another Nutku Sharif on this subject.

 

Those who are not instructed by God -- don’t come to this gathering

Those who don’t pay attention to Love -- don’t come to this gathering

 

Be aware that the heart of a Master is the source of the sea of Love

Those who don’t dive into the sea of Love -- don’t come to this gathering

 

One can not reach God through wisdom, Love is the Murshid

Those who don’t accept Love as their Murshid -- don’t come to this gathering

 

Gaibi, if you don’t annihilate your Self, then you become the mureed of Self

Those who don’t accept their inexistence-- don’t come to this gathering

 

Masters never see anything without seeing God therein, and thus they always communicate with God in their worldly life. The temperament of each saint is in different state of perfection. They may be recognised masters or may be hidden from view. This is another will of God. Some of the masters are well-known.They wrote books. However some  didn’t write any books. Their teachings have come to the present by spreading from ear to ear and by transmitting from heart to heart. The greatest work is to educate a Perfect Man, who is a talking Qur’an. Masters may be known or not but their hearts are the centers of Divine inspiration, that is, they are inspired by God. Their all connection is with God. They never care individual beings.

 

When you write people(=halk) and God(=Hak) with Arabic letters, there is only one different letter and this is (Y). If we omit(Y), there is only God. This letter symbolizes multiplicity.

 

Sufi Masters find multiplicy in unity and unity in multiplicity. For this reason for them there isn’t any crowd but there is God. This can not be the same for everybody. One should attain that state and perfection and  adopt the sublime qualities of Prophet Muhammad (pbuh).Then the heart fills with Divine Knowledge.

 

If someone says, ‘I see God in people’, I don’t credit what he says. Because if someone says something which he hasn’t experienced, this means he possesses someone else’s words. It should arise in the heart.

 

The inborn talent of the disciple and the support of the Murshid unite and become neutral. Neither Prophets nor Sufi Masters can  teach anything to an untalented person.

 

‘With none but Allah is the direction of my affair to a right issue’. (Hud, Verse 88)

 

If one is not divinely inspired neither a Prophet can intercede him nor a Sufi Master can support him. Divine inspiration is the origin of all. I think it would be better to explain the phrase Divine Inspiration.

 

‘Divine inspiration is a predestinate prepairedness, which is the spiritual potential of the soul, brought from the world of spiritual beings.’

 

A new disciple comes to a dervish monastery. Shaykh Effendi highly regards that disciple although there are disciples who are of ten or twenty years. Other disciples are jealous of him. They talk about him among themselves.

 

They say, ‘We don’t understand what happens to our Shaykh. He pays too much attention to the new dervish.Come here, Dervish Mehmet, go there, Dervish Mehmet. We served a lot but still we stayed behind. A three day Dervish came to the front.’

 

These talks have already been known by their Murshid. Because the function of their ears are not like everbody’s. Their antennas, so called receivers, are different .

 

One day Shaykh Effendi examines his disciples. In the morning he gives a chicken to each of them. He says, ‘Cut this somewhere where there is noone’.

 

Some of the disciples go behind the convent or go elsewhere and cut the chicken and bring it back to the monastry. Shaykh Effendi asks, ‘Did everyone cut it?’

 

They say, ‘One of us is absent.The new dervish hasn’t come yet. He is confused indeed. May be he failed to keep the chicken and now he is chasing it.’

 

Dervish Mehmet doesn’t appear till night. The other dervishes say he is either unable to cut it or fail to keep it. In the afternoon dervish Mehmet comes to the monastry with the alive chicken.

 

Dervishes say, ‘As you see, he couldn’t cut it.’

 

However Shaykh Effendi’s explanation is important. He asks, ‘Why didn’t you cut the chicken, my son ?’ Dervish Mehmet replies, ‘You ordered us to cut it in a place where there is noone but wherever I went, I saw God.’

 

When dervish Mehmet says so, the other dervishes realise the Truth. Shaykh Effendi turns to the dervishes and asks, ‘Did you see why I cared him a lot?’

 

People go to the fountain fitted with a tap to fill their vessel with water. Some go with a bottle, some with a pitcher and some with a barrel. However, each of these people leave the fountain when their vessels become full. Because the capasity of their vessels are so. The important thing is not one’s capasity’s being low or high but the loyalty to the path. The path is the path of the supreme that is, the path of Muhammadiyya. The owner of the main and sub branches of all the orders is God. The heir of the path is Hazrat Muhammad(pbuh), the Messenger of God. Prophet Muhammad(pbuh) didn’t develop new principles or rules. He only said what God said. As for this Sufi masters, who are the heirs of the prophets, don’t set principles. They make explanations and interpretations with regard to Qur’an and Hadiths.

 

Sufi Order is the place of those who are willing to perform extra worships in addition to the five pillars of Islam, which are the testimony of faith, as-salah, az-zakat, as-siyam (=fasting) and Hajj, to bring satisfaction and comfort to their Heart.

 

These extra worships are the repetition of  the names of God(=dhikr) .‘There is no God but Allah (La ilahe illallah), O Allah (Allah), O he (Hu), O Truth (Hak), O Living (Hayy) , O Eternal (Kayyum) and O Subduer (Kahhar). If the names of the God are repeated without the guidance and protection of a Sufi Master, then it may turn out to be harmful. Because each name brings a different attainment to dervish’s Heart. For this reason it should be guided . If a patient goes to a chemist’s without prescription and says, ‘I want to buy these medicines’ , he may buy them but they won’t cure him. Similarly dhikr which is performed without guidance doesn’t cure that person. The patient should go to a doctor and after being examined and according to the stage of his illness, he should take medicine.

 

As the doctor’s curing the physical illness, Sufi Masters cure the spiritual illness and likewise the doctor’s knowing the level of medicine, Murshid knows the level of the spiritual medicine. The ecstasy of the repetition of names of God shouldn’t affect the disciple's worldly life.

 

With worldly life we mean the service which everyone should fulfil. Such as trade, official duty, shopkeeping, being a mother or a father, etc. If the spiritual ecstasy prevents to perform these services fully, Murshid hinders this and doesn’t give permission to happen so. One should establish balance between his spiritual and worldly life. The guidance , support and inspiration of a Sufi Master are  the things  which balance them. I will emphasize the same point again. The spiritual and worldly aspects of life  should be in harmony.  Sufi Masters are the doctors of Heart.

 

Divine law of Islam and the mystical path of Islam are not seperate. They are in unity. Each visible substance may seem single but it also has an invisible side. The science of what is visible is called the science of the outer(= ilm al-zahir) and the science which shows invisible in the visible is called Divine Science of the Truth. This is also called the science of the inner(=ilm al-batin). To know the outer doesn’t mean that you know the inner as well. Similarly to know someone’s appearance and his lifestyle doesn’t mean that you know him. If someone asks you,

 

‘Do you know Mehmet Hodja?’

 

You may say, ‘Sure I know. He is the retired religious clerk of Green Mosque. He sells china.’

 

‘So how sincere are you?’

 

‘We didn’t spend time together but I performed the daily Moslem prayer behind him. He was a trader and I bought some china in his shop.’

 

‘Does having such knowledge about him mean that you know him?’

 

What about his knowledge, gentleness, loyalty, generosity, might , charm, courtesy...... Does this mean that you know him without saying anything about his nature?

 

The way of learning what is hidden in the inner world and getting this knowledge is called Sufism. The one who gives this knowledge is called Sufi Master(=murshid) and the one who gets this information is called a disciple(=mureed ) .

 

Sufism has existed since the beginning of human history. It is not something new. Our grand master Sadýk Effendi, from Askisahir, says;

 

They shouldn’t assume that we are impious

We are both belivers and Moslems

We are not inventors but we are monotheists

We are the nightgales of Shabani

 

The founder of Shabani branch of Khalwatiyya is Pir Shabani Wali. Our path is his. The ones who watch us while we are performing dhkir or singing hymns with the mood of love and ecstasy, shouldn’t assume that we are mad or crazy. Definetely it is wrong.

 

Our grand master Sadýk Effendi says, ‘ Thanks God! We both believed and be honoured with Islam. Yet, we are not the inventors of this work. We are monotheist. The creator of the path is the God and the Prophet Muhammad.We support oneness because the origin of everything is the One. All exist from One and that is the light of Muhammadiyya.The Light hides itself from being seen and disguises itself . In the Holy Qur’an God says,

 

‘Allah is the light of the heavens and the earth. (The light, Verse 35 )

 

What is known and unknown between the heaven and the Earth are all Light. ‘ What about a cat and a dog? Are they also Light?’ ,you may ask. Then I say, ‘If you see a cat as a cat and a dog as a dog , this is wrong. Don’t think of a cat or a dog! Think of an ant. Or don’t think of it either but think of an earthworm. It is a long, thin piece of flesh. Neither its eyes nor its mouth can be seen. Nor has it got arms or legs. It seems it hasn’t got anything but there is one thing which exists and that is life. It finds food. It protects itself from its enemies and it descends.

 

That is God’s power (=Kudretullah). If you don’t realise this power, you continue to see a cat as a cat and a dog as a dog. Let’s think of a pig. It is the vilest animal in the animal world. It has got a bad character. It stoops to even its own excrements.It is very envious. It takes insult as a compliment. In addition medically pork is harmful. Because it consists lots of trichine worms and harmful creatures(microbes). Despite this, God doesn’t order us to insult it but says not to eat it. Its owner is also God. We can’t say that these are the things that God creates but those are not.So,

 

‘God is the Creator of everything.’ (The companions, Verse 62)

 

God is the creator of everything. His order -’Don’t eat pork’ - is not without reason. God forbids eating pork because pig’s character is bad . He has so much love for his servants that he wants them to have good characters. However he never says to beat or insult pig whenever you see.

 

Thus we can say that Sufi Masters see the existence free from flesh but according to the society each existence has got a body cloth.Unless you look inside the cloth, it is impossible to recognise who is in. For this reason  one can not prevent himself from saying this is a cat, that is a dog. For perceiving this one should have high spiritual capacity.

 

Wisdom is very valuable. Science and knowledge are different things. They are seperate. Science is learned at school or college. It has many branches like; biology, physchology, zoology, sociology, science of medicine, etc. The school of knowledge is the Sufi Order and the teachers are Sufi Masters.

 

We enter the school of knowledge and read Qur’an

We are aware of the Divine Science and we read the major copy

 

Let us explain the major copy. There are two worlds. One of them is the world of major(macrocosm), the other is the world of minor(microcosm). In other words the major copy and the minor one. The learned think this world as the world of major. However  sufi masters consider the major world as a human being and the the minor world as the material world . Man is the supreme. He is the highest Being(= Hazrat-ul insan).