Welcome to our website. Today Sunday, 30th April 2017
 

Discourse 5 (20.07.1997)

 

 

Sufi masters are the heirs of the prophets (=varisu'n nabi). In a hadith Prophet Muhammad says,

'The learned are the heirs of the Prophets'

Fourteen centuries have passed since Prophet Muhammad (pbuh) passed away. So how can Sufi Masters be the heirs of Prophet Muhammad(pbuh)? They are the heirs of his knowledge.

Words uttered by the learned (=ulema) and Sufi Masters are Divine Words. On the Sufi Path this truth is expressed like that, 'The speech of the Sufi Master is Divine Speech.' Because Sufi Masters are the ones who renounced all things and were filled with divine perception and the love of God and Prophets . They purified themselves, passed through all the stages and completed the process of proceeding in the Divine Path (=sayr al-suluq ). They were humans only in their outward appearance. They annihilated their Selves. For this reason God speaks through them. Hazrat Mawlana says,

Ibrahim, son of Azar, built the Kaaba
God, the Greatest, built my heart which is his dwelling place

Hazrat Mawlana expresses this truth by saying 'The Kabaa was built by the son of Azar. My heart where God's love settle was built by him' These lines are interpreted as follows, 'God has never dwelled in the Kabaa since it was built. However there is nothing in my heart except God.'

When the hearts are filled with Divine love, everything changes. The main thing is the love of God. One shouldn’t expect to find anything other than love in the hearts of Sufi Masters.Because Sufi Masters teach people to know and love themselves.

The very purpose of our existence is to know ourselves and accordingly to know God. The path leading to God passes through the heart of Man. For this reason in a Hadith our Holy Prophet Muhammad (pbuh) says, ' He who knows his Self knows God.' It shouldn't be overlooked that the word ' know ' is used instead of the word ' learn ' in the Hadith.

'Science and knowledge are different things.'

The words of hodjas  are correct. However they tell the outer (=zahir). It is not right to say, ' I have seen this building and I know it ' by seeing it from outside. He only knows the outward appearance of the building. What about the inner part of it? He hasn't seen the exact view of the rooms .

'Being wise is like entering a building.'

The word ' building ' refers to Man- the heart of Man. One needs the guidance and companionship of a Sufi Master. It is wrong to walk the Sufi path alone. If it was possible to find God and experience him without the help of a Sufi Master, then there would be no need for saintship after Prophet Muhammad. The disciple's need to have a Sufi Master is inevitable. The fine verses of Hazrat Niyazi Misri on this subject are as follows,

I looked for a remedy for my grief but my grief was my remedy
I looked for the proof of my essence but my essence was my proof

I looked everywhere to see my beloved’s face
I seeked outside but he was inside my heart

I supposed God and I were apart
At last I realised he was the one who sees and hears through me

From where is your way and where does it go
The one who fails to realize this is a beast

Devout, don't expect to complete your journeying  by performing Salat and Haj
What you need is wisdom to be a perfected being

You need a master to instruct you the Truth of Certanity
The ones without a Master are uncertain about what they know

Don't trust every master cause they mislead you
The way is clear for those whose master is perfect

To you, what is said is clear -see it now
Everything is his reflection, whoever perceives this is amazed

Listen to the words of Niyazi ! Nothing veils God's face
Nothing is seperate from him but it's hidden from the blind

We occasionally try to interpret the fine lines of Hazrat Niyazi Misri.

From where is your way and where does it go
The one who fails to realize this is a beast

From where have you come to the world? Where were you before you were born? Where will you go when you die? Do you know where you have come from and where you will go? My mother gave birth to me and I am called Aysha, Fatma, Ali or Wali. I become aged. I hear words about the other world now and then. Where can one arrive at through the guidance of these words? One should know where he has come from. We have come from God and to Him we will return . World is only a bridge, an instrument or a vehicle. It is a school to mature us. Spritual maturity consists of the perfections of humanity and divine knowledge.

'The wise are the ones who are aware of the true knowledge of God and who are able to comprehend it. The wise sees what he looks. Everybody looks but not everybody sees. To look means to turn your eyes in a certain direction so as to see but seeing requires understanding.'

In the Holy Qur'an the ones who have high capasity to understand are called ‘ulu’l ebsar’.

'If our sight is like the sight of the four-legged such as rabbits, foxes and wolves, it can't be called seeing.'

You are looking at mountains, stones, seas, flowers,etc. You should see what you are looking at. What are all these things which you look?What do water, air, earth and fire mean to you? What about Man? How were they formed? Where have they come from? All these things are the verses of God. They are living Qur'an. In the Holy Qur'an God says,

'Is it not sufficient as regards your Lord that He is a witness over all things?'(Ha Mim, Verse 53 )

In another verse God says,

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

Whatever portion of creation you examine, you will find the Light of God inside. I can not call wise to someone unless he perceives this Light . He only looks to look. The wise are different. They perceive what they see. They have gained this ability as a result of attaining 'Marifat-i Ilahiyya' means to know the attributes of God. You need a Master to see what you are looking at - to perceive both the Universe's and Man's perfections. Hazrat Niyazi Misri says this in the lines mentioned below.

' If one spends 24 hours eating, drinking and sextual relationship, how can this person be called a Man? Man is the image of God. He is gifted with the essence and attributes of divinity. He is God's khalif on earth. '

We perform ceremonies when someone is born and someone dies. We make chant the Prophet's nativity hymn as a requiem for a death or as a celebration for a new born baby. Wedding and military service are marked with ceremonies as well. Human beings come to earth and leave the world with ceremonies. Why are there ceremonies only for Man and not other living things?

' And he taught Adam all the names.'( The Cow, Verse 31)

 

It takes a long time to interpret Names ( =Asma). They are not only used to call the things. Each name indicates a certain quality. Each name of God indicates a certain quality of His as well. His reality lies in his beautiful names. Man is the sum of all Names( =Asma) . For this reason birth and death ceremonies are organized only for Man. The Names, Attributes, and Essence of God are revealed in Man. For this reason ceremonies are appropriate for Man , as the noblest of beings.

You need a master to instruct you the Truth of Certanity
The ones without a Master are uncertain about what they know

In these lines the necessity of a Sufi Master and the Truth of Certainty are expressed. There are three stages of knowledge.

1. The knowledge of Certainty (=ilm al-yaqin) : To know something after having heard it described
2. The Eye of Certainty (=ain al-yaqin ): To know something after having seen it
3. The Truth of Certainty (= haq al-yaqin ): To know something after having experienced it.

Prophets and Saints have vision. In the Holy Qur'an God says,

'Have you not considered how your Lord dealt with the possessors of the elephant?'( The Elephant, Verse 1 )

 

The event of Elephant occured before the birth of Prophet Muhammad ( pbuh) . God says to Prophet Muhammad(pbuh) , ' Have you not seen how your Lord dealt with the owner of the elephants ? '

'Have you not considered how Allah sets forth a parable of a good word (being) like a good tree , whose root is firm and whose branches are in heaven.'(Abraham, Verse 24 )

A good tree is mentioned in this verse. God says to Prophet Muhammad, ' See this tree. ' According to the scholars of Islam the good tree which is mentioned in Holy Qur'an is a date-palm. Its root is firm, it goes deep down into the earth (= asluha sabitün ) and its branches are in heaven (= Ve ferruha fi's sema). '

Surely this interpretation is correct but it is the outward form. According to Sufi Masters the term ' Good tree (= secere-i tayibe) ' refers to Prophets and Saints. The fruits of this tree are the words of Prophet Muhammad and the Saints who came after.

These fine words are compelling . One never gets tired of listening to them because they come from pure hearts.

Sufi Masters enlighten people through divinely inspired words . Enlightment occurs by means of words. These words are everlasting and the masters of Truth who are the utterers of these words  belong to the whole universe.

' And in your own souls ( too ) ; will you not then see? '( The Scatterers, Verse 21)

 

The Truth of Certainty means to know something from having been consumed in it. Hazrat Niyazi Misri mentions this by saying, ' The ones without a Master are uncertain about what they know’.

No mill runs with carried water. (=A Turkish proverb which means ‘an enterprise can not succeed with inadequate means’.) You may get some information from Hodjas, preachers or books but you only become a carrier of knowledge. There is a tale which expresses this Truth in Masnawi.

A Bedouin Arab who is going to be received by Prince (the Amir) collects the accumulated water in the desert in his water-bottle, thinking that he will present the most valuable gift in the hot desert. When he arrives at the Prince's Gate, he sees Dicle river flowing in front of his palace and surprises a lot. He sees the colourful swimming fish in it and the birds chirping over it.

The Bedouin compares the collected water in his water-bottle with River Dicle and says to himself ,' No, no! Prince doesn't need the water in my water-bottle.' Then he pours the water onto the ground.

In this tale Prince represents a Sufi Master , the Bedouin represents a wayfarer , water-bottle is the heart , water in the bottle is collected information and the Bedouin's pouring water out of his water-bottle is his giving up information gained before.

Hazrat Niyazi Misri expresses this Truth as follows, 'Leave what you know behind if you want to be enlightened.'

In another Speech (=Nutuk) he says,

One should forget what he knows and be ignorant
In the unity meeting they don't ask science or scientist
They ask being gentle and reliable in heart

The information that you have collected and combined from different sources are not enough to educate and transform Self . It doesn't purify your soul. It is a burden to have too much knowledge. However, there is something which is more dangerous than that on the path. You may tell what you know to the people around you and they may praise you by saying , ' You speak so well' . Nafs likes to be praised. However the more you are enlightened, the closer you should get to God. In the Holy Qur'an God says,

'Those of His servants only who are possessed of knowledge fear Allah.'(The Originater, Verse 28 )

The knowledge you have gained should move you closer to the God , should cause to fill all your cells with love for God and your work should be to avoid prohibitions. One gains this knowledge by the sweat of his brow (=by working hard). It isn't collected from here and there. One can not get anywhere with collected information.

Don't trust every master cause they mislead you
The way is clear for those whose master is perfect

' Don't trust everyone who says, ' I'm a Murshid '. If he is immature, he may mislead you. '

There are so many waylayers (=harami) on the path. If you trust them , they destroy you in confusion. Give your heart to a Perfect guide who has already completed the process of proceeding in the Divine Path and has received the certificate from God and Prophet Muhammad(pbuh).

A sufi master receives permission to initiate from God and Prophet Muhammad and ten he gives guidance . God says, ' You were born with this talent. I authorize you to initiate.' Neither Prophets nor sufi masters can give anything to anyone that God hasn’t given. They can only bring the given into the light.

Two years ago in my Ceramic Shop opposite Green Mosque a gentleman asked me, ' Master, There is a God, there are prophets and there is a Qur'an . In addition there are Sufi Masters. Why do Sufi Masters act as a mediator between God and his servants? '

I asked him to sit down and answered him , saying, ' You asked a wrong question. Nobody can be a mediator between God and Man. Neither angels, nor prophets, nor masters.
You should know

 this so. If you would like to ask a question, ask, ' Why can't angels, prophets or masters be mediators? ' . In that case I can give you an answer.

Because there isn't any space between God and Man for someone. They are together. They are joined together in One. If you ask me, ' How do you know? ' , my answer is because God says so and Qur'an says so.

'He is with you wherever you are.'( The Iron, Verse 4 )

 

In the Arabic version of this verse the word ' Me'a ' means joined.

 

'We are nearer to him than his life-vein.' ( Qaf, Verse 16)

 

' And in your own souls(too); will you not then see? ' (TheScatterers, Verse 21)

 

God's verses are both in the horizons (= afaq ) and the souls (= anfus ). Sufi Master is the one who teaches this Truth. He is not a mediator.

God covers everything with His Might . There is none else . I 'll repeat the answer to the question - Why isn't there a mediator between God and Man?

'There is nothing but God. Who will fill which space? To Him belong all things.'

'Nothing like a likeness of Him; and He is the Hearing, the Seeing.'( The Counsel, Verse 11 )

Saints of God (= ahlullah ) interpret this verse as follows,

'There are no other things that exist as God exists so nothing is comparable with Him . In God is contained everything. He multiplies everything. Naught is as His likeness.'

In our daily life we can say ' Aysha resembles Fatma or Mehmet resembles Ali. However these resemblances are usually not perfect. 'Aysha looks like Fatma' doesn't mean that 'Aysha is identical to Fatma’. There isn't any repetition in God's manifestation. Repetition is the result of incapability. Since God is the All Powerful (= Kadir-i Mutlak ) he is free from repetition. God's manifestations are infinite.

Each atom of manifestation is unique
O you, who is unaware of yourself
Think whose work this is

'The Manifestor is One . Manifestations are endless.'

Abdulaziz Mecdi Tolun (k.s.) , a grand person from Balikesir and the initiated member of Khalwatiyya Order , says,

'The one who manifests is unique but his manifestations are infinite. It is like the pieces of a broken mirror. There is a big size mirror on the wall. Stand in front of it and see yourself in it . Then hit it with a small substance. The mirror is going to be broken into hundreds of small pieces. Take the smallest piece from the ground and look at it. Similar to the big mirror, every small piece reflects your image.'

Manifestations in the universe are as the pieces of Divine Mirror that reflects Him. They are infinite in number and variety. The soil that you walk on , the water that you drink, the meal that you eat are in you. In you is contained everything. Not only mirrors but also still water or objects reflect you. However it is not obvious. This reflection is not identical to the reflection in mirror .  The word ' reflect ' has many different interpretations. Does your palate perceive the taste of an apricot, cherry or peach when you take a bite of it or does your nose perceive the smell of a flower-a rose, a hyacinth or a clove - when you smell it?

The joy that you feel through your palate when you take a bite of a peach or through your nose when you smell a flower is the joy of Ultimate union.

'And he taught Adam all the names.' ( The Cow, Verse 31 )

In this verse God says, the quality which these names indicate ; such as the smell of a flower, the taste of a peach, etc. are all in Man. If the essence of all these things are not in you, then you can not feel the smell of a flower or the taste of a fruit when you take a bite of it. Smelling is flowers' and tasting is fruits' union with their essence. The essence of everything is in Man. Nothing is greater than Man except God. However God isn't outside Man . Esad Dede from Mawlawiyya Order says,

It is God who is seen in every object
Never think that he is apart from you

Hazrat Niyazi says the same in different words,

I have seen the face of God apparent in everything
For this reason I feel happy whenever I look in this Mirror

The word 'hurram', which is used in the second line of the origional version, means joy, happiness, delight. Through these fine words Hazrat Niyazi is trying to say , ' I am happy because wherever I turn I see the face of God. ' This sort of happiness can not be bought.

Saints of God see the world in a different way. I remembered the words of my Sufi Master Hazrat Mustafa Effendi (k.s.), ' My son, if it is possible for you to look at this world through my eyes, you will see that it is a fair ground. There are amazing beauties. ' I said ' My master , please let me see .' He said, ' When the time comes, you will see. Don't be impatient. '

The way to these beauties and perfections (= kamalat ) passes through a Sufi Master. Let's mention the life of Perfected Beings in a few sentences. For example Hazrat Mawlana Jalaluddin Rumi; if Mawlana didn't meet Shams of Tabriz, would he be so eminent today? Has he been able to  take the first place in the world literature for seven centuries? The one who introduced him into the mystical path and let the beauties in him seem apparent was Shams. Another example is Yunus Emre. If Taptuk Emre didn't exist, who would know Yunus or if Hacı Bayram-ı Wali didn’t meet Somuncu Baba, who would know him or if Ismail Fakrullah didn't exist, who would know Ibrahim Hakki from Arzurum ? We can give many other examples. If Olanlar Shaykh Ibrahim Effendi ( k.s.) who guided Hazrat Gaibi hadn't existed, Hazrat Gaibi wouldn't have been a grand shaykh. For this reason Olanlar Shaykh Ibrahim Effendi says, ' I beat the drum of Unity for forty years, only Gaibi heard it.'

There are so many people who kiss a Sufi Master's hand and there are many others who are initiated into the Order but then leave it. Kissing a Master's hand is not enough to reach the state of perfection.You need love and tears to become mature. At the first stage of the spiritual journey (=Sayr al- Suluk) the disciple performs repentance for all his  past sins and cry a lot  to wipe them off his heart . When these two begins, there is only one thing that can be said, 'How lucky for him! ' . They continue then . There are sins which can not be cleaned by ablution water. For example; Self -existence which is the greatest of all sins. You need tears to clean it. You should cry a lot.

'If you wish to laugh a lot , cry a lot at first.'

People of the world prefer to laugh at first. However lovers of God cry at first and then they laugh? Which one is better? Should one laugh at first and then cry or cry at first and then laugh? Of course one should at first cry and then laugh. Hazrat Niyazi says,

Roses appear among thorns , Divine Light appears among tears
You manifest yourself in all things - Let me perceive this

Perceive means to notice , to see. One can't be completely satisfied unless he sees. Heart remains discontent until he sees God's face. They cry a lot because they wish to see the face of God . Why do they cry? What do they want? ' O my God , we want to see your face! '

'The door which the lovers open is a big door. They demand the grandest thing. They wish to see the face of God- otherwise they can't be satisfied. However the value of it is high.'

'If one says, ' O my God! I desire to see your face ', he should shed buckets of tears. The method ( =usul ) and custom (= teamul ) are so.'( After being initiated to Sufi Path, Hodja Hafiz Mehmet Effendi sheds a lot of tears. He contemplates deeply on the outskirts of Turkmen Mountain. One day after performing the morning prayer the congregation leave the mosque. While he is worshipping, he experiences ecstasy. Hodja Hafiz Mehmet Effendi is in the presence of his Sufi Master Mustafa Effendi(k.s.) .Hodja Mustafa Effendi (k.s.) carries two big buckets at the edges of a stick. He says to Hodja Hafiz Mehmet Effendi, ' Hafiz, what you see in these buckets are your tears. The tears of lovers never fall to the ground. They are the tears of heart and they cause God's mercy upon sinful places. Then Hodja Hafiz Mehmet Effendi wakes up. )

Sufis say, 'If you don't obey the rules, you can't achieve anything.'

Roses appear among thorns: Rose-trees have thorns. The rose, which the nightingale cries to, is grown among thorns.

Divine light appears among tears: Light occurs when you cry.

If you cry every morning and evening and purl like rivers,
If you become a true servant of God , you can find the ocean soon

Think of the streams which flow down freely and abundantly from the top of the highest mountains and think that while flowing they meet each other and form a large river and running wildly and with great ecstasy they look for sea and finally reach it .

The mimics and words of Sufi Masters are the result of spiritually seeing clearly. For this reason they are always right. There is harmony in their words. We shouldn't confuse philosophy and sufism. Philosophy is a product of mind. However Sufism is the product of love, knowledge and perception . Philosophers have opposite ideas. Because one makes progress through mind in philosophy. However one moves forward with love on the Sufi Path. Love begins at the apex where mind ends.

'Mind has great potential. However it is not enough to have a good mind in sufism because you can use it up to a certain point.'

Angel Gabriel ( a.s.) went till Sidretu'l Munteha ( =Tree on the top point of the end of the universe of beings, further on this tree is Adem, roomlesszone).What happened then?

Gabriel said, ' My way ends here.'

Gabriel means ' the angle of wisdom '. It is the supreme dominion of wisdom . There Gabriel stood and said,

' O Muhammad! My way ends here. If I pass only a bit, I burn. '

Prophet Muhammad(pbuh) said ,

' O Gabriel! If your way is till here, then stay here . I will go on my way. '

Suleyman Celebi mentions this in the ballad of Prophet Muhammad's birth (=Mawlud). However some hodjas speak against Mawlud unknowingly. There are words from Qur'an and hadith in Mawlud. For this reason speaking against it is equivalent to speaking against Saints. Suleyman Celebi was a Saint.

'The ones who talk against Saints are considered as talking against God. Because Saints are the brides of God.'

In the ballad Suleyman Celebi mentions Gabriel as follows,

If I pass only a bit from here to there
O Great, I burn from head to toe

O Great person! If I pass only a bit to the other side, I burn. Prophet Muhammad's (pbuh) answer was like that,

Love is my guide from all eternity
O my friend, it doesn't matter if I burn

Love is my guide, my evidence  ever since.

When love arrives , mind is gone. The word 'akıl (=mind)’ is derived from the word ' ‘ikal’  in Arabic vocabulary. ' Ikal’  means garter . Bedouins make their camels kneel down and unload them in the market. When the camels kneel on their front knees, they tie a rope around their knees not to let them go. This rope is called 'ikal'. For this reason Saints say, 'The limits of mind are till the knees.' However love is limitless. Therefore Prophets and Saints who came after followed the way of love.

'Don't underestimate mind. Because mind improves body. Don't let today's technology dazzles you. These are only the first letter of the alphabet.'

Mind is inspired by God. When it is time to present a new invention to humanity , mind invents it. Mind plans it and let the hands make it. The masters who build cities, produce ships and spaceships are five fingers . If a big seal ink container is put and if five fingers are pressed into the surface of seal ink and then pressed on the wall, the word 'Allah' in Arabic letters is seen .

'The hand of Allah is above their hands.' (The Victory, Verse 10)

In Sufi terminology the Arabic word 'yed' means might -God's Might. When you see a work of art, you should see the real cause in depths beyond it . When you read a book, you should realize the real author .

God exists in every cell of our body. Eyes see through God. Ears hear through Him. Mouth speaks through Him. Nose smells through Him. Palate feels taste through Him. Mind thinks through Him and skin feels through Him. It is impossible to be seperate from him for a single moment. God is not seperate from his people or other existing things. God surrounds all things. One should know this , believe this and perceive this. However this sort of realization requires high level of trust and belief .

'If belief can't be perceived by the senses, it's unreal. When the wind blows in autumn, all the leaves fall down. Belief shouldn't be like falling leaves.'

There are evergreen trees like fir , boxwood, etc. They are firm (= habl-i metin) and therefore they are evergreen. There are perfected beings , true lovers of God . They can bear deep sufferings. Both deep sorrow and deep joys of grace are equal in the sight of them . As Yunus says,

Everything that comes from you- either a rose or a thorn- is pleasent
It can be a garment or shroud , both your sorrow and grace are pleasent for me

Hazrat Niyazi expresses this Truth as follows,

The ones who could not make sorrow and grace One suffered
The one who got over sorrow and became a sultan can understand us

The one who can't combine sorrow and grace is inflicted with great sorrow. The one who makes them one become happy. All the doors of God are open for that sort of person.

'All the doors of God are open but there is only one door which is closed. ' The door of complain ' is written over that door. It is not adviced to go to that door because you can't enter.'

One should say, ' I love God. I am pleased with God's plan for me. God has determined my destiny in that way. There isn't anything unreasonable in his will. ' Because God is the real well-wisher of Man . He is not a jailor. His plans for his people are always good. God is All-forgiving ( =Gafuru'r Rahim ). He is the Protector and The Pardoner. He is the source of love. He is the one who covers our sins ( =Settara'l Uyub ) and he is imaginary (=Gaffaruz Zünub ).

All perfections exist in God. It is impossible to tell his perfections and beauty . The one who highly praised God was our Holy Prophet Muhammad(pbuh). There wasn't anyone who praised God as he did. Hazrat Muhammad(pbuh) says,

'O my God! I would like to praise you. However the praise which I would like to do couldn't be the equivalent of your own praise. It remained insufficient. I couldn't praise you as it should be.'

If one's head itches or if a stone hits his foot while walking, he should know that they are the works of God. When someone needs something or something bad happens to him, he asks for Ali's or Veli's help. If he can't find a solution, then he leaves it to God. ' Can God be put into the second or the third place? However the wise immediately find refuge in God's presence when something bad happens to them and they never complain. They accept misfortune in thanks . They want patience . They pray and say, 'O my God, please grant me patience.' Because The Patient (=Es Sabur c.c.) is one of  the beautiful names of God.

'Things in this world are uncertain. Noone should say, ' I have nothing to do here or I haven't got any problem.' The World is full of problems, grief and sorrow. It is the place of sorrow  (=Darü'l elem) and the place of trouble (=Darü'l meşakkat) .'

There is grief in our songs as well. 'O the great world, are you full of grief ? ' Our aim is to find a remedy in this place of sorrow. Whoever says, ' I haven't got any problem' is the one who has the biggest problem . As Hazrat Niyazi says,

I looked for a remedy for my grief but my grief was my remedy
I looked for the proof of my essence but my essence was my proof

If you look for a remedy , then be pleased with your sorrow. Because your remedy is hidden beneath your sorrow. If you give birth to a baby, you should stand birth pains because at the end you will smile. Within a few seconds you will have a new baby and you will become a mother. If you are in the dark, do not complain about darkness because a few hours later a new day will dawn.

The wise know that after sorrow comes joy and therefore they never complain. On every occasion they can say ' O my God! I am pleased.'

God says, ' O my servant, With you I am well pleased. ' and the servant says ' O my God, I am pleased with you as well '.

Think of a man with whom God is pleased and think that he is pleased with God as well. He has accepted God's decisions about him . In Sufism these are the traits of fifth level, Satisfied Nafs ( =Nafs-i-Radiyya ) .

The seventh level is Purified Nafs ( =Nafs-i-Safiyya ) . It is pure like pipless grapes or strained honey. He is freed from the desires of Nafs . He is purified his mind of all evil thoughts and his body from sensual feelings and animal souls. He is perfected, enlightened and beautified. He is truly filled with God. He is best adorned of good manners. The most important of them is being good natured. It requires taking on the qualities of God (= Ahlak-ı Hamide).

Sufism consists of being good natured . For this reason prophets and saints were affectionate and good-natured people and they rendered great service to humanity.

With regard to this subject I would like to tell you an incident which occurs in Medina (Al-Madina al Munavvara ) from the life of our Holy Prophet Muhammad.

It was nightfall. A 120 kg polytheist asked our Holy Prophet Muhammad(pbuh) who was sitting in front of his dwelling place ,

' Are you Muhammad? It is said that you are extremely generous. Give me some food and a place to stay for the night. '

Our Holy Prophet asked one of our esteemed mothers, ' Clean this room and give it to him.' They cleaned the room and gave it to him.

Our Holy Prophet had seven goats. His pure and holy wives' (=azvaj-ı mutahhara) only food  was the milk of goats. The polyheist, who was a guest for a day , ate his fill but still not satisfied. He drank the milk of six goats . There was only one goat's milk left . They told this to Prophet Muhammad ( pbuh ). He said,

' Give it to him as well.' They gave the milk of the seventh goat. That night his pure wives ( =azvaj-ı mutahhara) were left without food.

That night the polyheist who drank the milk of seven goats became ill and vomited . He dirtied everywhere. Then he left without saying anything to anyone. In the morning they realized the door of the room which the polytheist stayed was open. However it was in bad condition. They told our holy Prophet that the polytheist had left the room but the room was very dirty.

When he heard this, he told everyone to be busy with their own work. Then he cleaned the room with the cleaning supplies and equipment of that time. When he finished, he was surprised to see the polytheist standing at the door. He had forgotten his idol under his pillow and gone . He was there to take it . When he returned back, he saw Prophet Muhammad who was cleaning the room by himself and he was surprised a lot. Our holy Prophet took the idol in his hand and asked,

' Did you come back to take it?

' Yes, God's Messenger ' the polytheist replied.' I came back to take it but now I don't need it. You cleaned the room which I had dirtied but in fact you cleaned my heart.' He bursted into tears and kneeled down in front of him. Then he professed solemnly his faith in Islam ( =Kalima-i Shadat ) and became a Moslem.

This is a perfect example of forgiveness, patience, toleration and giving importance to people just because they are people and winning them in the end. Thus, in the Holy Qur'an God says, ' You have indeed in the Messenger of Allah a beautiful pattern  of conduct  .'

For this reason saints who follow and will follow the path of Prophet Muhammad (pbuh ) will know no pain. On the contrary their walk, laugh, smile, acts and manners are their gift of grace to the society they live in.

In his Nutk-u Sharif, Hazrat Gulshani, from Adrianople, states Sufi Masters with these fine words ,

Whoever handed his nafs over to a Perfected Being
Proved his being human and became honorable
Whoever failed to adopt his master's acts and manners
Is better not to endeavour cause it is of no use

Whoever is initiated by a Sufi master proved his being human. He should follow the way of his master thereafter. The ones who refuse to adopt his masters' words , actions and manners  fail to become perfect in this life . On the Sufi Path  this  is called ' To fill a Ditch'. Because the disciple’s becoming similar to  his Master  is requested.

One of the notabilities of Kutahya , who is known as Kalaycı Dervish Mehmet and who is acquitted in Kubilay incident , wears his sandals and arrives Aydın in five days. When he wishes to be initiated by a Khalwatiyya Shaykh Ismail Hakkı Effendi Aziz (k.s.), Ismail Hakkı Effendi Aziz asks,

'Did you see the ditches on the right side of the road while you were coming here, my son? They were filled with the dead bodies of disciples. Take this into consideration and then wish to become an initiate.'

Kalaycı Dervish Dede said this to me tearfully. This path is so. As Hazrat Mawlana says, ' The way to God is narrow like an eye of a needle. I passed through this narrow path with drawn sword.'

'Manners are different but teaching is the same. For this reason one should give ear to his Master and follow his advice.'

The heart of a Perfected Being is 'Baytullah ' (= the house of God ) . There is a small black spot in the centre of every heart which is called Nokta-ı Suvaida  in Sufi terminology. The kaaba in Mecca is the symbol of this. Similar to Muslim pilgrims who have been walking around Kabaa for 14 centuries, there are millions of angels who move around your heart. They are red and white corpuscles.

'What are called white and red corpuscles in medical terminology are in fact Might, so Man is no other than the combination of angels.'

'And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure.'( The Cattle, Verse 75 )

Being Man is the highest rank .But if one isn't aware of himself or if he doesn't want to be aware of himself, this is not God's fault. One should endeavour to know himself and the first step is to be initiated by a Sufi Master. This is the most difficult thing to do. A Perfected-being expresses this Truth as follows,

The most difficult job is to find a perfect murshid in this world
When you find him , the ability is to make your existence as his

There is nothing superior than finding a perfect murshid in this world .When you find him you should act like him to the best of your ability, live in perfect harmony with him, follow his way, obey his words and devote yourself completely. Hand in hand.Then hand reaches God. In the Holy Qur'an God says,

 

'O you who believe! be careful of ( your duty to) Allah and seek means of nearness to Him' ( The Dinner Table, Verse 35)

The learned (= Ulema) and Saints of God all agreed that the word 'means' points out Sufi Masters.

'And return to your Lord time after time and submit to Him.' ( The Companions, Verse 54 )

This is a historical event. This is written in the Victory chapter of Qur'an . This was called ' Good Rusvon ' ( =Secere-i Rıdvan) . Hazrat Muhammad (pbuh) and his 1500 followers were going to Mecca to walk around ' the House of God' (= Baytullah). People of Mecca were alarmed that Prophet Muhammad (pbuh) was going there for fighting.

Our Holy Prophet said ,

'No, I am not coming there for fighting. I am coming there for a visit.' 1500 people except one were initiated by Prophet Muhammad(pbuh) under a tree.

'Surely who swear allegiance to you do but swear allegiance to Allah.'( The Victory, Verse 10 )

In this verse it is said that the ones who were initiated by Prophet Muhammad(pbuh) were initiated by God. The ones who are initiated by a Sufi Master have the same belief because Sufi Masters are the heirs of Prophets.

'Swearing allegiance  is not something new. It was started by Prophets. One can not follow a Sufi Path without the guidance of a Sufi Master because it is harmful. The way is dangerous without a guide.'

'Love is not a game . It is the most powerful source in the universe. It is guided by a Sufi Master.'

When I said to my Sufi Master , Mustafa Effendi (k.s.) , 'O my dear master, the tap of love is in your care. Please turn it on completely' , he said in his own Oshaq dialect ,' What will happen then? How can we find a tradesman for the shop, a hodja for the mosque and a husband for Aysha ? You then leave everything and go up the mountain . How can I be called a Master in that case ? We turn it on as much as it is necessary. '

'A meal can not be cooked only by  lighting the cooker . If the food sticks to the bottom of a saucepan, you should add some water. An experienced cook stands by the  saucepan  with a ladle in his hand until the proper consistency is attained. If he lights the cooker  and leaves the place , the food adheres to the sides of  saucepan.'

The disciple may live in the East or West or in any part of the world but no matter where he lives he is still instructed by his Sufi Master. Because Sufi Masters are not limited by time and place. Scientists remotely pilot the instruments on the surface of Mars. If Man with the high technology instruments which are all the results of human wisdom achieve this, then Sufi Master's instructing his disciples who live in the East or West is not something difficult. Technology makes things easier for Sufi Masters as well. It is rumoured that many centuries ago a Sufi Master in Baghdad said to his disciple,

'Dervish Mehmet, my son , come here. Take these three prayer rugs on to your back and wear your sandals. And this is your food. Bring it with you as well and deliver the rugs to the address written on this paper.'

Dervish Mehmet brings his food, wears his sandals and swings the three prayer rugs on to his shoulder. He leaves the dervish convent and takes the road. The address is in a city in India. It takes three months to arrive that city. Dervish Mehmet thinks for a while and says to himself,

'My master favoured me by giving this service. The place is so far away but I will deliver them to that address.' With great belief, resignation and God's love in his heart and by saying the names and attributes of God, he starts his journey. He passes through big forests and passes across rivers. Half way he has no more food left. Thus he sells one of the prayer rugs and buys some food. Finally he finds the address in great tiredness and with a disheveled beard. He is received by a Sufi Master. He says,

'Sir! I come from Baghdad. My dear master sent these two prayer rugs to you.'

The Sufi Master in India asks,

'My son, there should be three prayer rugs but you brought only two. Where is the third one?'

The disciple can't say, 'I sold one of them and bought some food.'

He says, 'Sir. There are only two prayer rugs.'

Sufi Master says, 'My son! There are two rugs at the moment - in fact there must be three.'Dervish Mehmet surprises a lot and can't give an answer.

The Sufi Master in India says,

'Well, let's not make you tired and ask it to the one who sent them.’ Then he opens the door on the wall and shouts from India to Baghdad.

'Hi Saint! Are the prayer rugs you sent three or two?' The Sufi Master in Baghdad says,'Three, three’

The Sufi Master in India says to Dervish Mehmet,

'My son, your master says three. However you brought two.' Dervish Mehmet takes a deep breath and says,

'O the Blessed Ones! You are so close to eachother- then why did you let me experience this difficulty. I spent three months on the road.'

The Sufi Master in India says,

'My son, we caused this trouble to you to make you understand this closeness.'

With Today's Technology, it is no longer necessary to experience such difficulties. Mobile phones allow you to speak to someone on the other side of the globe. I would like to say that it is not unreasonable to think that the distance which Dervish Mehmet travelled in three months will take only a second by teleportation. However time is needed for this invention. Some may hesitate to believe this. I would like to ask them.' Was there a mobile phone fifty years ago? Was there a television, fax machine, video or an equivalent? Technology wasn't developed like that fifty years ago and Man will have new instruments which are impossible to be produced with today's technology but which will exist one or few centuries later.

As I expressed before today's technology provides various alternatives to instruct the Truth. In the past it wasn't so easy. For this reason being a disciple is easy today. We explain difficult things by means of technology and make them easy for you to accept. Isn't it like that? Isn't it true? What we require is talent. The main thing that is needed is inborn talent. If God gives you talent, like the soil's giving life to seeds, the Sufi Master will bring your potential into light. For this reason the most important thing is talent. On the Sufi path it is said that 'If you become a disciple like Mawlana, a Sufi Master like Shams of Tebriz can be found for you.'

Sufi Masters have transmitted our national and spiritual values, our customs and manners, our history, our art and our origin from one generation to another for centuries. For this reason our dervish convents became culture and art centres, universities and conservatoires to keep Turk-Islam culture alive and to spread it. If you neglect your national and spiritual values, you then feel emptiness. According to the physical laws if something get emptied of one thing, another thing rushes in.

'If you abolish culture then unculturedness takes its place.'

Today's situation is so. Turkish nation overcame many obstacles. They will overcome this as well.Because the basis of Turkish nation is very strong. No other nation serve Islam as much as Turkish nation. We can say this clearly; ' Islam owes its existence to Turkish nation.'

As it was told in the story above, Sufi Master's opening the door of a wardrobe and screaming to Baghdad without a technological device was a spiritual miracle (=keramat-ı maneviyya ). Today's technological artifacts, which we mentioned before, such as telephone, video, fax, television are technical miracles (= keramat-ı fenniye). It is better to exemplify this.

Fourteen centuries ago while Hazrat Omer ( r.a.) was delivering the Friday sermon at the mosque in Medine-i Münevvere , he said to Sare, the commander of Islam army, who was fighting in a field which was more than 300 kilometres away,

'O Sare, watch out for the Mount! '

Enemies were encircling Islam army. Commander Sare heard that voice and realised their attempt. He then took measures and prevented defeat.

This spritual miracle (= Keramat-ı maneviyya ) which experienced fourteen centuries ago was common among saints and occured without any technological device.

'In the 19th century in accordance with the world population there was one perfected being in every a hundred thousand. In this century it increased to one in every ten thousand. The spiritual miracles which were common among prophets and saints in the past occur as technical miracles for most of the people today. '

Miracle is the manifestation of God's beautiful name 'The Generous (= Al-Karim)’. It is God's gift to his servants. God will go on giving gifts to his people in the future as he does today.