Welcome to our website. Today Tuesday, 23rd May 2017
 

Discourse 17 (12.01.1998)

  

 

We  will start  today’s  teaching with the Nutku Sharif of Hazrat Niyazi.

 

In one of his Nutku Sharifs Hazrat Niyazi tells a trouble. This trouble is the one which other saints mention as well. I want to talk about  it.

 

The word ‘ trouble ’ refers to worry, sadness, anxiety, bad things that happen to Man, accidents, difficulties, misfortune. Man may get into trouble. In fact the real reason of trouble is  the desires of the nafs. Man has endless wills and desires. They follow one upon the other. These endless wills and desires disturb Man. They work  day and night  and spend great effort to attain  their desires. Thus life is not easy for those who have lots of desires. According to people of Truth ( = ahlu haqiqat ) , there are two sorts of trouble.

 

One is the troubles of life. What are they ? Wills and desires. To gain one’s livelihood. To work and earn. Fear of buying or selling. Fear of gaining  or losing. Illnesses are also among these troubles such as ulcer, cancer, nephrosis, depression. There are various kinds of illnesses.

 

We live in a world of change. Man endures troubles to get rid of them.  To sum up, the world is full of troubles. There are songs about it. O the great world, are you full of troubles?  For this reason in a Hadith Sharif our Holy Prophet Muhammad(pbuh) says,

 

‘There is no comfort  on earth. There is comfort at the grave.’

 

As one can not be burried alive, he can only have comfort after death. For this reason it is called  eternal rest or endless sleep. Noone disturbs you. Some may step on you. The death body decays to form soil. It disappears. It returns to its origin. The death body is put into grave. Soul never enters into grave.  It comes from higher level.  Everything returns to its origin. Dust  returns to dust.

 

‘Man is made of  four main elements: They are water, air, earth and fire. When death comes , they all return to their origin. Water becomes  water again , earth becomes earth, fire becomes  fire and air becomes air. But there is another one. The fifth one. What’s it?  It’s the one which is not one of these four but which exists and lives with them in the world.’

 

It is the soul.

 

It’s abstract. It’s  the breath of God.  It has nothing to do in the grave. Because its origin is superior and subtle. It ascends. It attains a stage through worship, service and moral qualities during its existence in the world. It is certain that a spirit  that obeys divine orders  and prohibitions and adopts moral qualities will ascend  to a very high place. The spirit of those who are unaware of good moral qualities will go to a different place. In fact, death is freedom for people. In a Hadith Sharif Prophet Muhammad(pbuh) says, 

 

‘Those who die will say, ‘ If death is so why were we so late?’ and will regret for not dying earlier.’

 

But there are good and bad people. Let’s say death is good  for the good. What about for the bad? Is it also freedom for them? To exemplify this, we can say  there are two bird  cages in front of us. There is a nightingale in one of them and there is a crow in the other. They  are both  imprisoned at the moment. Both of the birds gain their freedom when the cage door is opened. However, they go different directions. Crow flies towards a carcass but the nightingale flies towards a rose garden. When the spirit of the friends of God leaves the body which is like a  cage, it ascends to the highest heaven likewise the nightingale. Those who can’t  attain true perfection in life, go to the lowest stage. Since they can not pass the barrier of  the ego,  they become like a crow. Since they don’t understand the purpose in coming to earth,  they cycle (=dawr)  in the lowest stage.

 

One of the two troubles is completely of the world and of the body. It belongs to this world. The remedy for this sort of trouble is the doctor and the medicine. However there is another sort of trouble which is  not similar to  that  one.

 

This is the trouble which saints mention in all divans and books. It is Divine trouble. It is the trouble of the love of God.  When the heart is filled with love, all troubles end. The worldly fears and desires  that we mention before end  but another trouble appears. May the same befall to all the friends. This is the trouble which is caused by  the love of God. Hazrat Niyazi mentions this trouble.

 

O you, who looks  for a remedy for his  trouble?

Isn’t your trouble a remedy for you?

O you, who wishes  comfort

Devote your  Self to have it

 

If you give up your attachment to your properties

You will  be freed from sorrow

Defeat your inner enemies

Then the beloved becomes your guest

 

Be sure the capital on this path

Is submission

Trust in God sincerely

Sure he will grant you favour

 

Recite God’s name continuously

Don’t share  your feelings and experiences

Do as your master says

If you seek evidence, he is enough for you

 

The impatient one can’t go forward

He can’t reach  his goal soon

Guard the convent

If you  want to be enlightened

 

Renounce  this world and the other

Renounce the first and the last

Renounce all your desires

The desired is your beloved

 

Wish your beloved  sincerely

Sacrifice your life  and find the beloved

Annihilate your Self

Then God is seen from you

 

All your bruises become well again

Your poison changes into  butter and honey

All the mountains turn to be vineyards

The whole world turns to be a market garden for you

 

The way to God is difficult

His convent is so great

If you don’t serve faithfully as his servant

He won’t let his way open to you

 

If you become a  true servant

If you cry day and night

If you purl  like running water

You can easily reach the sea

 

Sing like a nightingale

Open and smell like a rose

Yearn for the love of God

Hell turns to be a rosegarden to you

 

O Niyazi, let your face be like earth

Bear  all the troubles of life with humility

Cleanse the palace of your heart

If you want the sultan to dwell in there

 

We’d better explain this Nutki Sharif from the beginning.

 

O you, who looks  for a remedy for his  trouble?

Isn’t your trouble a remedy for you?

 

If someone gets into trouble and looks  for a remedy, he must  know that the trouble he is in is his remedy. It looks as if it is a trouble. It is like a nutshell. Walnut  has a green outer shell. It is bitter.It is also surrounded by a hard woody shell. You should at first take off the green shell and then crack the woody shell. The nut meat is in it. If we say the green shell and the woody shell are the troubles, then the nut meat  covered by them is the remedy. There is a fine line in a song which expresses this truth .

 

I don’t  tell my trouble to anyone not to make him find a remedy

 

The lover never complains about his troubles. Because he knows that the trouble is, in fact, the remedy. The trouble causes him to reach God. A perfect Man has  similar lines on that subject as well.

 

Trouble is the cause of the soul’s being  elevated

One becomes closer to God  through troubles

 

It is obvious that trouble causes one’s uplifting. If there is no  trouble, one can’t become closer to God. We may liken the fire burning inside the oven which bakes the bread dough to a trouble. The dough which is baked  through the heat from the  fire becomes Sacred Bread (=Nan-i Aziz).

 

This is so for people. Especially on the Sufi Path the Sufi followers should have divine  trouble to become Perfect. On this subject Hazrat Nesimi says,

 

I have ten troubles but I can’t tell the nine of them to the beloved

I withdrew from eight of them and became  freed  from seven

 

I have six troubles so I don’t feel sorrow for  five of them

While I was searching a remedy for four of them , I found a solution for three

 

O Nesimi, you don’t seem to have two troubles

For this reason I implore for the one day and night

 

This trouble makes us unite with One. It causes us to meet God. It  makes us gain his favour.  If we gain his favour,  then we can  see his face. There are some words written over the doors of God. Such as generosity, fidelity, intimacy, loyalty, sincerity and service. But there is one door that one shouldn’t enter .‘ The door of complain ’ is written over that door. One  should accept God’s will for him .

 

Moslem is the one who believes in fate.  Does this mean we won’t go to a doctor when we are ill? Sure we will. Both illness and cure are given by God. That is not what we mean. We mean one’s accepting his fate willingly and not complaining about it. Hazrat Pir Shabani Wali has three principles. Accept life as it is , bear its difficulties and try to improve it. These three principles have become law in the branches of Khalwatiyya Order.

 

Accept life as it is: This is the stage of haqiqat ( =the reality ) . Winter is winter. Summer is summer. Onion is onion. Garlic is garlic. White is white. Black is black. One should accept it as it is.

 

Stand its difficulties: This is the stage of  tariqat ( =the mystical path ). It is to carry the  burden of life. To stand everything that comes from God is the distinguishing characteristic of the believer. Those who believe this shouldn’t forget that whatever comes from God is perfect. It is for the benefit of his servants. It is not right to accept it as misfortune. It is of course good fortune.

 

Try to improve it : This is the stage of Shariat (=Islamic Law) . It is to direct all things towards the good. It includes every sort of service for Man such as taking the stone on the road and putting it aside. It is to give what is expected of you  as much as possible, to care about people’s sufferings and to fill your heart  with the love of people and serve them at all  times.

 

These three sentences are the basic principles of the Sufi Path.

 

O you, who wishes  comfort, devote your  Self to have it

 

If someone wants comfort, he should devote his Self. The lovers and  the faithful ones are the devotees  of God’s way.  If  a  sovereign wants a sacrifice on the Eve of the Festival of the Sacrifices, the sacrifice which will be given  to the sovereign  is chosen among thousands of sheep. A sheep or a ram  whose horn is broken, who is lame, whose tail is not straight can’t be presented to the sovereign. It is chosen among flock, among  hundreds of , thousands of sheep. Its horn, tail, foot, height, eyes should be the most beautiful in the flock. It should be perfect. In addition they adorn the sacrifice. And then they present it to the sovereign.

 

Likewise the ram’s being chosen among hundreds of thousands of sheep,  God chooses his sacrifices among the flock of people. The sacrifices  here refers to  the close ones to God. In the Holy Qur’an God says,

 

 ‘These are they who are drawn nigh (to Allah)’ ( The Event , Verse 11 )

 

‘They ’ refers to the friends of God. Thus whoever devotes his Self to God gains comfort. He has no more anxiety. At the festival of the Sacrifices we sacrifice a cow, a calf or a sheep. When sacrifice’s  neck is cut, it growls. In fact it is a laugh, a smile. It is a sign of happiness. What it means should  be asked to it. Because it is at the time of union. Man is like that in his last breath.

 

If you give up your attachment to your properties,you will be freed from sorrow

 

Give up! What should we give up? Money and prosperities? No. Give up your liking to them. Get rid of the pride that they give you. If you are rich, then you may have the pride of   being rich. Free yourself from it. Then you can gain comfort. Why? Because it is a trust. Position and rank are only given for a limited time. Wealth may be given to you today but  it may be given to someone else tomorrow. It is in God’s hands. Because God gives wealth whoever he wants. In a Hadith Qudsi God says,

 

‘I grant  knowledge whoever wants to have but  I grant  wealth whoever I want.’

 

So everything is trust. Why are we proud of something which is not ours? As Ziya Pahsa says,

 

Both the rich and the poor carry away nothing with them but a shroud

Aren’t those who have the pride of it  like Majnun?

 

Those who have the pride of nine-yard shroud should be crazy. They  have nothing to carry away with them. Everything stays in this world. He will play with  a toy  for a period of time and  then he will leave it here but he still have the pride of it. He is not busy with science or knowledge, virtue, spiritual joy and excitement or service. Instead likewise a small child he is proud of the things that he thinks his. In the Holy Qur’an God says,

 
 ‘………the life of this world is nothing but a provision of vanities’
( The Family of Imran, Verse 185)

 

Can you carry away the thing that you are proud of with you?  No. This is a childish manner. This is madness. Who carried away what?

 

Fate has no friends. First it gives. Then it takes back. And during this period it is not yours either. It is only a trust. One’s being proud of it is ignorance.

 

Be sure the capital on this path

Is submission

Trust in God sincerely

Sure he will grant you favour

 

One needs capital for spirituality. If someone wants to run a shop, he must have enough capital behind him. If he hasn’t got  enough money, he can’t open a shop. There is another sort of capital. What is it? It is the capital of God’s way. It is submission. Islam is the religion of submission to God. We have no alternative  except  submitting  to God. Refusing submission  is of no use. The result of it is death, repentance and  regret. However, the result of submission  is happiness, peace, tranquility and prosperity.  Who will we submit ? We’ll submit to God. Who else? Nobody. Then  who is Sufi Master? It is said that there are prophets and saints. They are all the signs of  submission  to God. Sufi Master is not an idol. He is an enlightened person who shows us  the  way to God. They are the beloved of God. Those who love them love God. In the Holy Qur’an God says,

 

‘ Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful’( The Family of Imran, Verse 31)

 

As it is understood from this verse, one should love Sufi Master to love Prophet and one should love Prophet to love God.

 

It is like a triangle. It is like one times one is one. They are the same, not different. All love is  God’s love. Those great people whom we are proud of are unforgetable and immortal. Like Hazrat Mawlana or Yunus or thousands of them. To love them means to love the prophets and God. One shouldn’t understand this wrong.

 

The word sincerely is used above. Believe and trust in God sincerely. Sure he will grant. See the result of submission, confidence and belief in God. He says, ‘ See what God will grant you .’

 

Recite God’s name continuously

Don’t share  your feelings and experiences

Do as your master says

If you seek evidence, he is enough for you

What is said in these lines? Always recite the name of God. Every instant. Day and night. Whenever you remember. You may forget sometimes but when you remember continue reciting.

 

In the Holy Qur’an God says,

 

‘Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest ’(The Thunder, Verse 28 )

 

Zhikr means remembrance. The lover’s  remembering his beloved is quite normal. If the beloved is  God- sure he is- , then one should recite his name with  every breath.

 

Don’t share  your feelings and experiences: Don’t tell the spiritual connection between you and God , your dreams, the divine love that arise inside of you and  the image of that love to anyone. So what should we do? Shouldn’t we tell anyone.

 

Do as your master says

If you seek evidence, he is enough for you

 

Tell the spiritual connection, the dreams between you and God, your spiritual ecstasies, your  joy to your Master. He interprets them and shows  you the  way. Because these great people are the shepherds of humanity. The shepherd cares and protects the herd that is entrusted to him and feeds them in the best fields  and never let them go to the  places where there are poisonous grasses and not let them devoured by wolves and does his best. Likewise shepherds, Sufi Masters do their work perfectly. Vasfi from Kutahya has a fine poem on that subject.

 

I found a shepherd in the castle of love

He set the herd free in the field

I admired  his  blowing  into flute

The idle shepherd plays seven maqams

 

He spends summer and winter doing good deeds

The maqam that he plays attracts a lot

I asked the great the reason of it

They said this shepherd is a wise one

 

The shepherd has the stick of Musa in his hand

He recites the names of God continuously

His whistle is a remedy for his sorrowful sheep

He has attained  the secret of God

 

He never lets  the wolves devour his herd

Strangers can’t enter the tent of a sovereign

Vasfi , not every shepherd attains perfection

He is  the lover of the all-forgiving sincerely

 

‘ Sufi Masters are not ordinary people. They are spiritual guides. They are the people of the heart. ’

 

Why didn’t Israelites and the people of Qureysh accept Hazrat Muhammad(pbuh)’s being a prophet? Because they thought he was made of flesh and bone like them. They said,  ‘There  is no difference between us. We eat. He eats too. He strolls with us. How can he be a prophet? ’

 

His outward appearance deceived them. This is the work of heart. In the Holy Qur’an it is said as follows  through the mouth of Prophet.

 

‘ I am a human being like you.’

 

Since they didn’t know Man or they didn’t know themselves, they thought like that. Kufr means to hide the truth. They didn’t see the Truth. Not knowing or recognising the saints who are the heirs of the prophets or thinking them  ordinary people like us  is similar to the way of thinking at the time of Prophet Muhammad(pbuh). Hazrat Mawlana says, ‘ Suppose there are two reeds in front of us. They look similar to each other. But one holds sugar , the other is empty. Are  they the same? Are common people (=avam) and the cultured ones the same?

 

The impatient one can’t go forward

He can’t reach  his goal soon

Guard the convent

If you  want  to be enlightened

 

Nothing should be done in a hurry. In a Hadith Prophet says,

 

‘Haste is the devil’s work and patience is from God, the Merciful.’

 

Patience is  an attribute of God. For this reason one shouldn’t be impatient both in doing worldly things and on the way to God. He should always be patient. There is a Chinese proverb, ‘ Chew nine times and then  swallow it down ’  This means  think  nine times and then do it. Don’t do whatever comes to  your mind. Think in detail.

 

‘How much is a Man a Man?’

 

Descartes says, ‘I think therefore I am.’ Man is what he thinks. Budha, who lived three thousand years ago, says, ‘ Man means love and intellect. If one is not so, he is only  flesh and bone. ’

 

The truth is the same in every century. Because all the people around the world, all the Perfect Men  enlightened  through the Muhammadan Reality ( = al-haqiqat al- Muhammadiyya ). The Sun is unique . The Muhammadan Reality is unique as well. All existing things and all living things  are filled with the  Light of Muhammad. It will go on like that till the Day of Judgement (= ila yawm al- qiyam). For this reason we should be patient waiters. If we are impatient, we can’t reach our ultimate  aim .

 

Guard the convent

If you  want  to be enlightened

 

As the Sufi greats say, ‘ He who guards the convent will eat the soup.’ Because waiting is a  fire which burns within the one who waits.

 

‘Waiting is a severe fire. It is a burning fire.’

 

But this fire will make us mature. What we need is that fire. We have the same disposition  (=mashrab) in  Abraham. We are not afraid of fire. Because we need it. We become mature through it. If  you can wait  or  learn to wait, then you reach your aim. You attain divine knowledge  at the end. One can gain the knowledge of God through patience . As our ancestors say, ‘The dervish that waited , attained.’

 

As Great Yunus says,

 

Those who are dervishes are crazy

Those who don’t know what love is laugh at them

 

Never laugh at them; it is not good for you

What you laugh at happens to you

 

Dervish is without abode, he renounces the  world

Those who renounce the world can see the beloved

 

Whoever the path of love passes through

Should stand his trouble otherwise he remains on the way

 

The second trouble which was expressed at the beginning of the teaching and wished it to befall all the friends is Divine trouble. It is the trouble of the love of God. Those who stand this trouble, attains to all the high stages of  the path to God  and ascends to the highest heaven. He perceives the honour and importance of Mankind and the manifestation of God in Man and in the universe. To reach this perfection Prophet Muhammad prayed like that,

 

‘O my God, show me  the real face   of things.’

 

He wanted  to gain insight into the reality of things because he realized that all things are clothed and their clothes are changeable. Man is  a thing as well.

 

Renounce  this world and the other

Renounce the first and the last

Renounce all your desires

The desired is your beloved

 

If someone asks you the reason why you entered Sufi Path,   say them you want to gain God’s favour and see his face. What else? Nothing. Whoever things Sufism is apart from these  two wishes  is away from enlightenment. There shouldn’t be any political or financial expectations on this path. Because Sufism is the property of an orphan. It’s the property of Hazrat Muhammad. Because he was an orphan. He was the orphan child of Abdullah. In the Holy Qur’an God says,

 

‘And do not approach the property of the orphan’ ( The Cattle , Verse 152 )

This has two interpretations. One is the outer interpretation. The world  we live in is the orphan of Ayse, Fatma, Ali, Wali,etc. Don’t attempt to take or say anything to what the orphans have. Because they are innocent. Its inner  meaning , the Sufistic interpretation  is like that;  the orphan who is informed in the verse is Prophet Muhammad(pbuh) .The property of the orphan is Sufism. The origin of Sufism goes back to the Prophet Muhammad. In a Hadith Qudsi God says,

 

‘This world is forbidden for those who are the people of the other world. The other world is forbidden for those who are the people of this world. For the saints both worlds are forbidden.’

 

They spend effort, worship, obey God’s rules or serve not for this or for the other world. The following lines of Yunus express this quite well,

 

What they say heaven is only a few palaces and a few houries

Give whoever wishes  them. I need you, only you

 

‘Saints live and serve in the world. They even have properties but their properties never  give them any pride. They know where to spend their wealth.’

 

Hazrat Abdulkadir Geylani was a man of  great wealth. He was quite rich. However he spent his wealth for the sake of other people. Hazrat Abu Bakr (r.a.) went to buy Bilal, the slave from Abyssinia . Let’s see how  he used his wealth.

 

The poly who was the master of Hazrat Bilal(r.a.)-the disciple of  Prophet Muhammad(pbuh)-was torturing him. This was told to Hazrat Abu Bakr (r.a.).

 

Hazrat Abu Bakr (r.a.) thought and intended to do  like that,

 

“I’d better go and buy Bilal from that polytheist and set him free. But if  he understands this, he may say,

 

‘O Abu Bakr, he  is not an ordinary slave. He is equal to three or four slaves.’ Then what will I do? I will buy. Or he may say, ‘ I will sell this slave to you but you should pay a heavy price even a  fortune.’ I buy him even if I give my wealth.” He left the house thinking so and went to see Bilal’s master. He said,

 

‘Don’t make yourself tired by beating or torturing Bilal. Even if you separate his cells, they  will recite ‘ La ilaha illallah ’ ( there is no God other than Allah ). For this reason you’d better sell him to me. Both you and he become free.

 

The polytheist said,

 

‘O Abu Bakr, it is possible under some conditions. He is not an ordinary slave like the others. He is equal to 3 or 4 slaves. His price is heavy.’

 

Abu Bakr (r.a.) was ready to give his wealth. The polytheist sold Bilal to Abu Bakr for the price of  three or four slaves. Then he gathered the people and to belittle Moslems he said,

 

‘O the people ! As you see the Moslems are so stupid. I sold a worthless slave three times higher than its real price.’

 

At that moment Hazrat Abu Bakr (r.a.) was waiting there. After the polytheist’s shouting  had ended he said to the people,

 

‘O the people , listen to me carefully. When I left home, my intention was to buy Bilal at any cost. If this polytheist wanted my wealth for Bilal I was ready to pay. I would devote my wealth for Bilal. But this poor fellow wanted only three times higher than its real price. Now decide the fool and the clever one.

 

When the polytheist  heard Abu Bakr(r.a.)’s words, he regretted but it was too late.

 

Wealth should be used like that. The reason isn’t wordly. The wealth  of saints is not a veil. They use it for good reasons. For this reason in Sufi terminology they are called ‘ the rich who are thankful (=Ayniya-yý shakirin )’ in other words the rich who spend their wealth on good works. They attain the stage  of the prophets.      

           

Wish your beloved  sincerely

Sacrifice your life  and find the beloved

Annihilate your Self

Then God is seen from you

 

If you annihilate the ego,  you can get rid of  the existence of your Self which is in fact nonexistent. Then God becomes apparent from you. In Sufi terminology it is called ‘Self-annihilation (=Nefy-i vücud)’ .

 

All your bruises become well again

Your poison changes into  butter and honey

All the mountains turn to be vineyards

The whole world turns to be a market garden for you

 

The bruises becoming well means one’s all bad thoughts’ and manners’ becoming good. The mountain’s  turning to be a market garden refers to the perfection of essence and words. Positive, everlasting, convincing words. Words which enlighten hearts.  Words which are freed from all sorts of lie or bad intentions.

 

Hazrat Niyazi  expresses bad characteristics as poison. Poison is something which causes death. When one becomes wise and attains the perfection of God and Prophet Muhammad,  the poison which symbolizes bad deeds turns to a rosegarden. His words, thoughts and sight reflect perfection.

 

Think of a man who got rid of all his  bad deeds and ugliness and turned them into divine characteristics. Envy was replaced by admiration, anger was replaced by  gentleness, meanness was replaced by generosity and having  loyalty to the covenant(= ahd u vafa). These are the fruits of good deeds. Here, the word mountain refers to the   body. Your body was thorny but today it is filled with moral values, virtues and beauty. You adopted all these good qualities. The  good qualities which is of Muhammad and God. After all the mountains are covered with fruit gardens.

 

The poisons turned  to honey. That person is going towards perfection. He is going towards  the beloved. He was freed from his  burden and became purified.

 

The way to God is difficult

His convent is so great

If you don’t serve faithfully as his servant

He won’t let his way open to you

 

Don’t think it is easy. If it was easy,  then everywhere would be full of saints. One can only be a  disciple  by struggling against his ego, thinking about God’s creation , witnessing and controlling  his thoughts and manners again and again. Perfect loyalty is needed as well. If you don’t become a loyal servant of God,  the way to him won’t be open to you. You need to be loyal in addition to having the love of God. Saints have lines on that subject.

 

Become a lover , become loyal

He who doesn’t endeavour can’t reach anywhere

 

In the above lines Hazrat Niyazi gathers  love and loyalty together and adds endeavour to them. Striving, making sincere efforts. If they are all together, you can reach your aim. You can reach God.

 

If you become a  true servant

If you cry day and night

If you purl  like running water

You can easily reach the sea

 

If the servant has a demand, this demand should be true servanthood. It should be  nothingness. Servant is zero. False demands prevent dervish continuing his way. One  should also cry day and night. We can only reach our aim by this way. Those who cry first laugh later. Those who cry a lot  laugh a lot. God makes some of his servants cry first and then laugh. They are the lovers , the disciples. Their tears never end. When you look at the fields by the rivers,  they are always green. Greenness, liveliness and spiritual spring  never ends in the hearts of disciples. Why not? Because they are watered and nourished by tears. Spring reigns there. Winter never comes there. In his speech, Askeri from Kutahya says,   

 

The wise see  the whole world as heaven’s garden

Askeri has no need to heaven because  he is in heaven

 

The universe  is a heaven’s  garden for the wise. Askeri, wants to tell that he entered into  the heaven of the  wise. A lover has fine words as follows,

 

The pious, don’t tell us the qualities of heaven

They don’t give us a bit of pleasure

We are the desirers of the face of the beloved, don’t blame us

 

We will continue to explain the Nutki Sharif of Hazrat Niyazi.

 

If you purl  like running water

You can easily reach the sea

 

The disciple should cry  like rivers which  flow down from high mountain peaks. As Yunus says,

 

I roared like thunder

I groaned  like the ground

I purled like running water

I flowed through a mountain

 

Saints are so. They are all the same. Likewise the other saints, Hazrat Niyazi is impressed by the purling of the running river and takes it as an example to himself . He  purls, roars, flows and cries like them. But at the end he reaches the sea. The sea waits for him with open arms. God waits for his servant. We think he is apart from us.

 

Once in one of the mosques of Istanbul a preacher said to the public,

 

“O the esteemed congregation, in the other world  God will ask, ‘I gave you limitless blessings. What did you do with them? How did you spend them?’ ” At that moment a disciple who leans against  a marble column says in a strong voice,

 

‘O my hodja, you lenghten it. God won’t ask  that long but he will ask this, ‘ O my dear servant, I was with you in the world, who were you with?’

 

That’s all. All the effort and  worship is to know this truth. As it is always said, ‘Annihilate Self  so  God manifests in you.’

 

Sing like a nightingale

Open and smell like a rose

Yearn for the love of God

Hell turns to be a rosegarden to you

 

Didn’t you hear nightingale’s cry? It cries all night and all day.

 

I was in Ilýca. I stayed awake till morning while listening to the nightingale. I wondered when it would stop singing but it didn’t stop. For this reason all the saints talk about this holy  bird in their Divans. We should learn to cry from it.

 

In another Nutki Sharif Hazrat Niyazi says,

 

O you poor nightingale, where are you from?

Tell us where your rosegarden is

 

‘Open and smell like a rose.’ What does it mean? The bud of rose is closed. Dew drops fall upon the bud at night. When the sun rises, they soften it. Dew drops evaporate in the heat of the sun  and the bud turns to a rose which is ready to open and the first smell it gives is excellent (=rana) . The Arabic word ‘rana’  has many other meanings. Here there is a metaphor. He says be like a rose and give an excellent  smell around you. The excellent smell  refers to good moral qualities. Give  knowledge, enlighten people  and teach  humanity. Show people the way of Prophet Muhammad ( pbuh ) and teach them to walk on his path. Teach them love, loyalty, sincerity, toleration, solidarity and service.

 

‘Everything in life has a price  but good moral qualities have no price. The real aim of worship is to gain good virtue.’

 

Yearn for the love of God

Hell turns to be a rosegarden to you

 

Likewise the people’s  diving into the swimming pool, dive into the fire of love and wish to do this a lot so you can see him. In the end all thorns turn to be a rose  garden. They become hyacinth, carnation, lilac, lily, rose or violet. All bad qualities leave you. Instead, good qualities take their place and everywhere turns to be a rose garden. Here thorn symbolizes ugliness or badness.

 

This is  spring. This is what happiness is. This is  freedom and joy. May we all enter  the heart of  that wise person and  hold tight to his skirt. The great did so. We’d better mention the following lines here.

 

The Perfect Men never blinded by wordly desires

 

Saints never desired worldly things. Why?

 

They understood that  in truth everything is a dream, an illusion

 

They understood the reality. Everything is a dream , a shadow. They exist today but they won’t  exist tomorrow.

 

If there is sun up in the sky, then there is shadow. If there isn’t sun, there is no shadow.

 

The joy of this world resembles a dream

 

What does a joy of world resemble? It is like what you see in a dream. Nothing remains when you wake up. You may be rich in your dream but when you wake up, nothing remains of your wealth. You are no more a rich man because it was a dream. Passing away is like  waking up a dream. We will  carry away nothing but beauties with us. Therefore,

 

Those who held onto the skirt of love came close to union

 

Those who wished to unite with God held onto the skirt  of love. They all experienced divine  union. They united with God.

 

O Niyazi, let your face be like earth

Bear  all the troubles of life with humility

Cleanse the palace of your heart

If you want the sultan to dwell in there

 

Hazrat Niyazi started his words with divine trouble and finished with it. One’s face being like earth  refers to being modest. This is what  modesty is so  stop complaining.

 

‘Try to be glad and satisfied  all the time.’

 

Unite sorrow and grace.

 

Stand sorrow so you can reach pleasure.Then your heart turns into a palace and you find the sultan there.

 

Let us prostrate ourselves humbly and  percieve our essence

 

For this reason, disciple is like threshold. Likewise it he is  always stepped upon. Be like a threshold. Let others step on you.

 

The grave of Arifi Baba from Kutahya is at the foot of Hazrat Esrefoðlu Rumi’s grave in Ýznik. He says  to the owner of the inn that he stays,

 

‘Tomorrow bury me at the foot of Esref Rumi Baba.’

 

The innkeeper doesn’t care his words but in the morning Arifi Baba doesn’t leave his room. They wait till  noon but still nobody leaves the room. Then they break the door and enter the room. They see him with his chin  and legs tied and his divan and a few items beside him. In Sufi terminology this is called  ‘to appear in person ’( isbat-i vucud).

 

They think to carry him into the graveyard.

 

The innkeeper says,  ‘Don’t make you get tired  thinking  what to do.  He had a will. He wanted to be buried at the foot of Hazrat Esrefoglu Rumi’s grave. Last night he said to me, ‘ I wish those who come to visit Hazrat Esrefoglu Rumi walk onto and trample me.

 

This is modesty.  When I visited his grave,  I wanted them to put an epitaph on it. I said he was Arifi Baba from Kutahya.

 

Bear  all the troubles of life with humility

 

Always  do dawran (=turning) and do dhikr  with the love of God.

 

Cleanse the palace of your heart

 

Heart is a palace. Empty it  of strangers. Give it to its real owner. Shaykh Galib, the great man, says,

 

‘The heart of a believer is the dwelling place of God. If you cleanse it and empty it of everything,  it is left to its real owner. Then the  palace really becomes clean.’

 

God’s grace and  mercy manifest in the palace of heart. Then he sees through God’s eyes, knows, hears, talks and walks  through  him. He does everything through him.

 

Sure these people are not ordinary people. People can’t understand this. Only a few of  them understand.  May God  let us  join  those who understand.