Welcome to our website. Today Tuesday, 17th October 2017
 

Discourse 19 (16.01.1998)

 

 

The sublime words in the following Nutki Sharif of Hazrat Niyazi Misri tell Saints (=ahlu haqiqat). This great Sufi asks questions to someone.

 

O the Masters of the Sufi Way, O the Pirs of Truth

Tell me where the signless  is

 

Where is the hand of the friend? Where does his rose open?

O the nightingale of the friend’s garden, where is the cheerful rose?

 

I searched the sea and the land but I couldn’t find this secret

Where in the body is the secret sultan?

 

The soul is in the body and it makes the body alive

But I still don’t know where the beloved of my heart is

 

Where is the omnipresent who is the soul of Niyazi,

The sultan of his secret, his religion and his faith?

 

I am looking for the signless God. If he has (), it will be easy to find him but he is signless.

 

Everything has a sign but God is signless. He hid himself in signlesness. His sign is being signless. So lets ask where the signless God is.

 

Why does Hazrat Niyazi Misri ask this question to the Masters of Sufi Path or the Pirs of Truth but not professors of theology or hodjas? Because they know the answer. This is their profession.

 

‘The learned have knowledge in some specialized field. They are people of learning. Saints (=Ahlu-haqiqat) may not have knowledge but they know God.’

 

As Yunus says,

 

Knowledge should mean a full grasp of knowledge:
Knowledge means to know yourself, heart and soul.
If you have failed to understand yourself,
then all of your reading has missed its call

                                     (Translated by Talat Halman)

 

A Perfect Man has a saying on that subject, ‘The learned chase after knowledge, and the wise chase after God.’ Hazrat Niyazi asks this to ahlu haqiqat (=the people of Truth) because they know the nature, quality and characteristic of God. Hazrat Niyazi Misri was a great muderris (=professor of theology) who studied Arabic in Egypt. However being a professor is not enough to reach the Truth. You may be talented and you may learn Arabic or Persion but this is not enough to attain Reality. So one should be wise. As our Holy Prophet Muhammad (pbuh) says in a Hadith,

 

‘Know yourself and you will know your Lord.’

 

Also Hazrat Gaibi says,

 

Knowing oneself is the peak of all sorts of knowledge

If you don’t know yourself, don’t say ‘ I am scholar’

The most perfect of the people of knowledge is the one who reads himself

If you don’t know yourself, don’t say ‘ I am scholar ’

 

Whoever reads his own book becomes the most perfect of the people of knowledge. For this reason Hazrat Niyazi Misri asks this question to the Masters of the Sufi Way and the Pirs of Truth. He asks the stages they passed through. He asks, ‘ What did you do? Where did you search Him?’

 

I searched the sea and the land but I couldn’t find this secret

 

The divine secret, the secret of mankind, is neither in the sea nor on the land. It is not there.

 

Where in the body is the secret sultan?

 

Although Hazrat Niyazi says he searched everywhere but couldn’t find, he gives a clue. He both asks and answers. Where in the body is the secret sultan?

 

If he knows he is in the body, then why is he still seeking him? Knowing where he is is not enough. This is also written in books. One can’t reach anywhere through the knowledge in books or knowing it is so. One should feel this in his heart. He should experience the spiritual joy within himself.

 

I read this in books. It is written like that in the books but this doesn’t satisfy me.

 

The soul is in the body and it makes the body alive

But I still don’t know where the beloved of my heart is

 

I know the soul is in the body and the body is in the soul. They are within each other. They never separate from each other. Their union creates life. Their separation causes death. They need each other. They are both strangers to each other and within each other. But knowing this is not enough. They are within the borders of the mind. He wants to see it. Because one cannot be completely satisfied without seeing it. He knows it after having seen it. (=Ain al yaqin (Eye of Certainty): to know something after having seen it)

 

Where is the omnipresent who is the soul of Niyazi,

The sultan of his secret, his religion and his faith?

 

The questions are finished. Now we will get the answers.

 

O my heart, do not cry any more, do not sigh sorrowfully

I heard from the Pir, the signless is within you

 

The hand of the friend is inside you, his rose opens in you

The nightingale of the heart says, ‘The cheerful rose is inside you’

 

Do not go round the sea or land, ask yourself the secret

The secret sultan who rules the body is inside you

 

If you know yourself, if you find out the body and soul,

The rest is of no importance, my heart. The beloved of the heart is inside you

 

Body is the throne of the heart; the heart is the throne of the beloved

O Niyazi, be sure the signless is inside you

 

He says ‘ O my heart, do not cry any more, do not sigh sorrowfully’. So the heart is crying, it is sighing then. One should cry a lot. One should cry and seek God’s forgiveness (=Istighfaar) at first. He should sigh and wail.

 

There isn’t anywhere in Kutahya where my tears didn’t drop. Think deeply about what I say. Because they mean a lot. I competed with the rain. It rained and I cried. I asked the rain whether it or I were faster. Yunus expresses the same thing by saying, ‘I roared like thunder’. It is completely correct. Thanks God, I roared like thunder, groaned like the ground and purled like running water. Then I flowed through a mountain. Mountain refers to one’s own body.

 

Sufi path is so.Thinking differently turns it into a hobby and you can’t reach anywhere.

 

The beginning of love is suffering but its end is pleasure. In the beginning of the spiritual journey one should cry a lot and ask God’s forgiveness. If he does so, he can complete the journey. There are sins, which cannot be cleansed by material water, but tears clean them. For this reason we should cry a lot.

 

What was seen to you from the rose?  What did you see when you looked at the rose? You saw the essence of rose and you smelled it. What changes occurred in your essence? What did you see? Why are you so excited? Why are you talking continuously?

 

They liken the disciple to a nightingale. He cries till dawn. Sufi Master is like a rose. Where does the nightingale cry? Over the rose. The disciples cry to their Sufi Master. These are holy tears and they cause them to reach God. They cause them to unite with God. At this stage the lover is independent of all and everything. (He is the lover, He is the Beloved and He is love.) Nothing remains except a title like Ali, Wali, Aysha, or Fatma. Although he attains great perfection, he leads a life of great modesty.

 

They caused me to land on earth while flying

They imprisoned me in four elements

 

I was light but they called me Niyazi

What is the beginning of this eternity?

 

I had no name. I was light. I wasn’t here. I was flying in the sky. But they threw a lasso and caught me. They tied my ankles with four chains.

 

What are these four chains? They are the four elements. Water, air, earth and fire. The body, which we left the womb in it, is a dress, which is made of four stuffs. We feel the heaviness of this dress. We can’t fly or escape. Our freedom is limited. This is the veil. God’s veil is God as well.

 

‘Don’t look for another veil between God and Man while you are in this dress. His veil is him as well.’

 

Body belongs to the material world. It is made of earth and we got it here. But the guest in us is not from earth. He came from far away.  He has a problem. Body is pleased with its situation. It eats and sleeps. But the soul is not from earth. What he needs is not meal. He is away from his home.  He is lonely.  Hazrat Niyazi likens the soul to a poor nightingale. What will he do? He wishes union. He wants to return to his home. To return to his home, the dress, which is made of four stuffs, should be taken. This means death.

 

‘How can a bird escape from its cage if the cage is not destroyed? At first the cage of the body is destroyed by death and then the heart’s bird flies to its homeland.’

 

When is the body’s ship wrecked? It is similar to the wrecking of a ship on the sea. If ship sails with the breeze behind her, it isn’t wrecked. It is wrecked when the sea is rough. When there is typhoon or whirlwind at the sea, the waves rise up 20-30 meters high. The ship tosses like an eggshell in the middle of the sea. It strikes around and finally the waves destroy it. The ship sinks to the bottom of the sea.

 

One-day the soul’s ocean in us- the sea now refers to soul- will rise and destroy the body’s cage like the waves’ destroying the ship and sending it to the bottom of the sea.

 

‘On the day when hidden things shall be made manifest ’(The Nightly Visitant,Verse 9)

 

The moment, which the soul’s sea rises and destroys the body cage, is called ‘ the state of coma’. In fact it is called  ‘Sakarat’. Sakarat refers to a state when a person is not in control of his mental power. It mostly refers to a state of drunkenness. Every person, whether a believer or not, whether Eastern or Western, whether black or white experiences the delirium and unconsciousness of the dying.

 

Sakarat al-maut (= The drunkenness of death) is a good expression. It is an old expression. Now the word ‘coma ’ is used instead of it but Sakarat al-maut is a better expression. The last breath, what is called ‘the state of coma’ by western, is being in the state of drunkenness of death.

 

‘Every soul shall have a taste of death ’ (The Family of Imran, Verse 185)

 

Death, the last breath, is such a delicious taste that it has no equivalent on earth. Every soul will taste it. This taste is called ‘zaika’ in Arabic. When it comes, one doesn’t care her children, husband or wealth. Because it is too beautiful. You feel such a joy that no worldly blessing is comparable with it. For this reason in the state of this drunkenness we say, ‘ Take whatever you want’.

 

Saints say this when they are alive, not when they are at their last breath. They are not the same. The wise experience the taste of death, which others experience at their last breath, much earlier by being initiated into a Sufi Order and becoming a disciple of a Sufi Master. They attain the secret of death (=mutu) through the favor of God, intercession of Prophets and support of Pirs.

 

Since they experience this pleasure here, the worldly pleasures have no importance for them. However they go to work, buy and sell and acquire property. They do so because this is the requirement of the world. They don’t have even a small bit of love to worldly properties in their hearts. Every cell of their bodies is filled with divine love. Hazrat Niyazi expresses this truth as follows,

 

I loved you so whoever wants can take my possessions

I knew you truthfully so whoever wants can take my possessions

 

He gives away all his possessions. He even says,

 

Henceforth whoever wants can take my possessions

 

People do zhikr or worship to reach God. He even gives them away.

 

My prayers and remembrance (=Zhikr of Allah) are free for those who want

 

These are the sensations of the last stages. This is the conclusion. It is the end of the way. The reason why I tell this is to enlighten my readers, to make them enthusiastic and encourage their efforts. What is important is to make them eager to seek the truth. There were sovereigns among the ones who attained perfection. There were sultans and prophets among them.

 

Their Sultanate lasted for over 600 years. They adorned the world with great works of art and architecture.The world was developed through their support. They carried science and knowledge and moral virtues wherever they went. The reasons for their invasion were not gaining land or killing people but spreading God’s religion and making them to recite the name of God. They did so. They spread it to three continents. They weren’t the lovers of rank or fortune. They didn’t need such things. One should know his ancestors and the history of his country. Today everybody says something but what they say doesn’t depend on anything. Lots of people talk about lots of different things. They tell what they know or what they don’t know. Why do they do so? What is the reason of all these unnecessary talk?

 

The wise have beautiful sayings. When something is asked to them, they say, ‘We are the wise of what we know, we are the unwise of what we don’t know.’ in other words they say,  ‘ We know what we know, we know what we don’t know.’  They read books and study to learn and don’t say they know for the things that they don’t know. This is a virtue.

 

Today people talk on everything whether they know or not. The reliability of the knowledge isn’t known. It is a dilemma. It is a whirlpool of confusion. It shouldn’t be so. At least we should know this. What is it?

 

There are five pillars of Islam. Fasting (=Sawn), Prayer (=Salat), Pilgrimage (=Hajj) Almsgiving (= Zakat), The testimony of faith (=kalima-i tawhid). The sixth one is being modest. This is the deficiency of today’s society. Those who don’t know anything on that subject claim to know. They should hand it in to its experts. We had better know what we know and know what we don’t know. And we should know the thing we know well.

 

We’d better return back to our previous subject. What did Hazrat Niyazi ask in his Nutku Sharif?

 

O the Masters of the Sufi Way, O the Pirs of Truth

Tell me where the signless is

 

Now he is giving an answer to where they are.

 

O my heart, do not cry any more, do not sigh sorrowfully

I heard from the Pir,  the markless is within you

 

Who did he ask? To the Masters and Pirs of Sufi Way. From whom did he get the answer? From the Pirs who are the greats of the way. He doesn’t ask someone ordinary. He says he got the answer from the masters of the path. This should be so.  They are the sources of Truth. This is the reason for their existence. God gave them this mission. They are called ‘muvahhid (=monotheist)’ , such as Muhyiddin-i Arabi, Mawlana, and Abdulkadir Gaylani, Ahmad ar Rýfai, Pir Shabani Wali or Yunus Emre. This is their duty. They are the rings in this chain. They are the greats of the Sufi Way.

 

Yunus was a villager. Hazrat Mawlana was a man of knowledge and the most beloved person of Seljukian dynasty. But as you know, for Yunus Hazrat Mawlana says, ‘ I saw the footprints of Turkoman Yunus whichever stage I attained.’

 

‘If God wishes, he pours knowledge and wisdom to the heart of his servant. It doesn’t matter whether people like him or not. If God loves one, others opinion is not important.’

 

Now Hazrat Niyazi is giving the answers.

 

The hand of the friend is inside you, his rose opens in you

The nightingale of the heart says,  ‘The cheerful rose is inside you’

 

There is a nightingale inside. A nightingale of heart. It cries constantly. It asks questions and searches for answers. ‘The disciple is especially a great researcher.’

 

Do not go round the sea or land, ask yourself the secret

The secret sultan who rules the body is inside you

 

Give up going round the sea or land. Ask yourself the secret. He ends as follows,

 

If you know yourself, if you find out the body and soul,

The rest is of no importance, my heart. The beloved of the heart is inside you

 

Both the soul and the beloved are in you. Who you seek is in you. Who seeks is you. Who is seeked is you. In this stage Hazrat Mawlana says, ‘ God is the potter, God is the clay of the pottery, God buys and sells pottery.’ There is nobody but God. The last line is,

 

Body is the throne of the heart; the heart is the throne of the beloved

 

He concludes with this line. Body is the throne of the heart and heart is the throne of the beloved.

 

O Niyazi, be sure the signless is inside you

 

God is omnipresent. However he is present as a whole in a place. Where is this place? How can a being who is supposed to be immaterial be present at or located in space? God is omnipresent. God is not contained in space. However heart is such an ocean that it has no shore, no limit. It is a place of omnipresence. For this reason God is present as a whole there All the wise say similar things on that subject. The shortest one is said by Yunus. He has many Divans and many wise words. Sometimes he hides or veils the secret, sometimes he tells a bit but he finally finishes with the following line,

 

I took shape in flesh and bones and came into sight as Yunus

                                                                          (Translated by Talat Halman)

 

Who took shape in flesh and bones? Who came into sight as Yunus? Yunus is a vehicle. God is seen from Yunus. For this reason as Hazrat Niyazi says, ‘ Sufism is a precious treasure and not every one can possess it.’ Sufism is ‘iron peas’ (=an unbearable treatment, a most difficult task). As Hazrat Mawlana says, ‘ We talk it to the wise. Ahlu tasawwuf is a distinguished class.’

 

‘Our society, the society of love, doesn’t resemble any other societies.’ It is different from all the others. They shouldn’t try to understand us through mind. They shouldn’t compare us with mind. Mind can’t understand the wisdom of us. Because our path takes one beyond mind.  Love starts where mind ends.’

 

Let’s finish the subject of soul and body with a Hadith of Prophet Muhammad (pbuh.)

 

The disciples asks Prophet Muhammad (pbuh),

 

‘O the Messenger of God, what is soul ? What is body?’

 

Our Holy Prophet says, ‘Your souls are your bodies, your bodies are your souls.’ (Ervahukum esbahukum esbahukum ervahukum)Veminallahi tevfik fe ni’mer refik.