40 — Fütühât-ı Mekkiyye 16 ©
the power of the servant is through the servant. The name ‘servant’ is merely a name given to a collection. Indeed, Allah has informed us who the collector is. The servant says, ‘Praise be to the Lord of the worlds, Allah.’ At this moment, the Truth is the servant’s tongue, and simultaneously, the Truth hears the servant. ‘Praise be to Allah,’ says the one who says it, ‘who is the one who hears this expression?’ Allah says, ‘My servant has praised me.’ However, He says it in a different language, or more accurately, He says it in the abstract essence of the Truth, having separated from the attribution to the servant. Allah did not say, ‘My servant has praised me,’ considering all of him, and the servant can praise Allah with His speech. Because the statement ‘Praise be to the Lord of the worlds, Allah’ is His speech.
Thus, expressing praise in the known meaning implies: I praised myself in the manner I am, and my servant conveyed the expression of my praise through words, but at that time, I did not praise myself. It is reported that Allah says, ‘Allah has heard the one who praises Him,’ through the tongue of His servant. The Messenger of Allah said about the polytheist, ‘Make him a neighbor so that he may hear the speech of Allah.’ However, the person who is to be made a neighbor was only the one who had heard the revelation — the messenger — had heard it. We know that all words in the world are the speech of Allah, because the world is the great and perfect human being. The ruling of the world is one with the ruling of the human being. The essence of the Truth is the powers that make the human being a servant.
Thus, the essence of the Truth is the powers of the world. Through these powers, the world becomes a servant who glorifies its Lord and a great human being.
Pay attention! Every word in existence is His speech, whether it be prose or verse.
This word spreads to the ear of every being: ‘It comes forth from Him, it returns to Him, it has a beginning and an end.’
‘No one else hears it except the speaker
Its hidden aspect is concealed in its open aspect
Its letters cover our words.’
The light in it covers its darkness.
What do you think about its light!
When seen, it fills the vast sky with clouds.
Thirty-First Zero — 41
Here there is a reference to the verse, ‘Allah comes to them with shadows from clouds.’ When the matter is as we have said, Allah has desired that we assign worship exclusively to Him. Because by worshiping, we become servants, and we can also become servants through His essence. Therefore, we assign servitude exclusively to Him. Assigning servitude to Allah means saying: ‘You are our essence. You are the essence of my being. There is none besides You. You are the Lord and the servant.’ If this were not the case, we could not assign worship exclusively to Allah (ihlas). Therefore, in worship, ihlas can only exist as the total (the apparent and the hidden of the human being; the Truth and the servant) is required, and worship can only exist as a total and appears as a proportion.
Although Allah is self-sufficient from the worlds, He says with the total, ‘Render thanks to Allah.’ He has limited this debt with the quality of generosity (karz-ı hasen), and then He has explained the nature of generosity: generosity is seeing what is determined and limited in the qibla. Therefore, knowing Allah through the speech of the Revealer is different from knowing Him through intellectual thought. Therefore, there are two ways to know Allah. More accurately, there are two ways for us to know Allah. If you wish, you can say there are three ways. The first way is knowing Allah through theoretical thought, the second is knowing Him through the address in the Sharia, and the third is knowing Him through both ways. We know that we cannot know Allah as He knows Himself. This is also the limitation of knowledge about Allah.
The Truth is the same, not different; the servant is not different from the Truth, you do not see Him ~
Look at Him through the total! Look at Him with Him!
Do not separate Him, you will enter His sanctuary.
This is the clear truth! Be sincere for Allah, worship comes from you, He opposes.
That is, this worship reaches Him. Assign this worship exclusively to Him! If you wish, you can say, ‘Worship belonging to Allah is from Allah, and He takes it Himself.’ Because humans perform worship through His means. You have been able to assign worship to Allah because of Him, and you are merely a place where worship manifests. Although the form is yours, the essence is His being.
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Indeed, we have explained that the rulings regarding the existence of the possible beings, which are called the forms of the world, are the rulings of the existence of the Truth. Therefore, it is said that ‘the world has obtained its existence from the Truth’; obtaining existence from the Truth means being created within time (hudüs).
Sufficient explanation has been given regarding the assignment of worship to Allah. Right is the one who worships, and right is the one who is worshipped. In other words, it takes two different names according to two different relations.
“Allah speaks the truth and guides to the right path.”
THE FIVE HUNDRED AND FORTY-SECOND CHAPTER
Menzili ‘Allah de, sonra onları bırak’* * Ayeti Olan
Knowing the Condition of the Poles
The tradition of our Sheikh Abu Medyen is this verse. Some add to the verse the part “Let them play in the thing they have delved into”*.
We flee from our existence to the Height of Allah, and we desire only Him
Leave it! Let everything indulge in its own amusement. We have no other sect
If you come, approach Him. All creatures desire Him
If you see the astonished one, it is from Allah
Then you will have reached what I desired
May Allah help you and me with a spirit from Himself. You should know that this chapter is close to the previous one. Because Allah has characterized Himself with qualities belonging to those who are created to be confused, to laugh, to rejoice, and to be cheerful. At the same time, Allah has characterized Himself with uniqueness in the verse “There is none like Him**”. In another verse, He says, “When you throw, it is Allah who throws.” Thus, we have assigned the action back to Him (by saying) again to Him. The verse tells us to say “Allah” and then leave them, that is, to leave the pronouns. That is, it commands us to say “Allah” and then not to leave the pronoun “them”. “Them” (hum) is a plural pronoun. Allah did not command us to leave the singular pronoun “He” (huwa). Because we separate worship from the plural and assign it to the One, that is, to Him. Because in total worship, Allah has made clear the division between Him and the servant. Although the total worship, which appears because of Allah, belongs to the servant in terms of quantity, it belongs to Allah in terms of form.
Sheikh Abu Medyen’s foot has reached this point (a stage of rūsūḥ), and he has not exceeded this part of the verse. Some other people have completed the verse by adding the part “Let them play in their amusements”**. Abu Medyen has remained with the verse “When we see those who have delved into our verses…”. Everything in the world is a verse of Allah, because everything is delirious towards Him. “Turn your face away from them.” Abu Medyen has obeyed Allah’s command and turned away, while others have obeyed the command to leave them to play in their amusements. We have obeyed Allah’s command and left the pronoun “them” (hum). The veil has lifted from our eyes, and we have observed and recognized who is the one who has delved into and is playing. At the same time, we have also learned the meaning of the plural form indicated by the pronoun “hum,” that is, “them,” as stated in the verse “Leave them to play in their amusements.”
Previously, it was said that the works originate from the divine names. Although they belong to Allah in terms of plural names, they belong to Allah in terms of unity and essence.
There is no plural or singular being except the Truth! Bear witness and leave everything
God said, “Let them play in their amusement.” The ruling of fate and destiny is like this
He who plays cannot see – only the one who manages the forms exists:
He plays with the forms while managing them. When destiny decrees, it does so as He wills.
44 Fiitahat-1 Mekkiyye 16
Are they forms, or are they arenas? My existence is for the regulation of these spheres
Horses run in their own arenas. The riders of their souls are in humans
They are on the backs of the riders
Even if they are safe, they are on the bridge of danger
“You did not kill them, but Allah killed them.” Even if no such name has come about Him, He is the killer. “You did not throw when you threw, but Allah threw.” Allah is the one who threw through the form of the Prophet Muhammad. However, no such name has come about Him. “They throw stones from the siccil.”* Here, Allah throws stones in the form of a bird, but no such name has come about Him. Clothes protect us from heat. In reality, it is He who protects. However, such a name has not come in His name.
This is the type of delving into play, you should know this
You should also understand who is the one who delves into play!
Give a definite ruling, you did not give the ruling
You break the ruling, the one who breaks it is He
Tell the coward! Rise up with Him
You should praise Him because of His rising up. You did not kill them, the killer is He.
The thing called play is not named in this way for condemnation and criticism, because play is something that relaxes the soul. However, Allah has designated certain places for play. When the servant exceeds those limits – not because it is play, but because he is in a place where he should not be – he is condemned.
Then you must know that things/existences, although they may be one in terms of form, are different in terms of purpose. We had explained this situation when we spoke about the characteristics such as stinginess, cowardice, pride, and greed that were present in the initial creation of man. These are bad characteristics in comparison to ordinary people. However
Thirty-First Sifir 45
God has designated certain places for these innate characteristics, such that when they are used in those places, they are praised. If these characteristics were not inherently praiseworthy, they would not be praised even in the places God has designated for them. Play is also among these behaviors. God has commanded us not to leave those who play in their enjoyment. On the other hand, God has commanded us (to advise people) and to replace evil with good. Replacing evil with good means revealing the good aspect present in evil and removing the name of evil from it. Indeed, in reality, that thing is good. Because there is nothing in existence that can be called bad or abominable (foreign to nature, indeterminate), since how could something be abominable in existence when it determines the individuality of each person?
You should be glad when you understand my words
The word is created by Allah!
He who understands what I have said
Has returned my rights to me
This is the result of the word. If this is the case, how can the result of action be otherwise? God has commanded us: ‘Say Allah, and do not leave any letter of Him in a state of joy!’ He has not held us responsible for any other action, and He has said: ‘Say Allah, and then leave them to play in their enjoyment!’ They move back and forth between praising the play and condemning it according to their beliefs.
If they praise it, then in the belief of every believer of Allah
That is, they should act with insight! Because
We had said that they have found it. When the one who imagines Him finds it in his imagination, he cannot be separated from the previous imagination because of his moving to another imagination. On the contrary, the existence of God is mentioned in every imagination. Indeed, when God manifests Himself in the Day of Judgment, moving from one form to another, the existence in the form He leaves behind does not disappear. Because the person who has such a belief about God will see Him in that form. This situation is nothing other than God lifting the veil from the eyes of man. Therefore, even if they condemn the play, they have insight. They are the ones for whom God has moved to another form. In those forms, they recognize God (according to
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the attributes they have). In this respect, they have insight even when they condemn, because God has created them for this reason. Indeed, every mujtahid acts according to his own ijtihad (every believing person also finds God in the form he believes in); when the levels of ijtihad are equal, the worship of one mujtahid according to another mujtahid’s ijtihad is forbidden. The follower, however, has the right to choose among the rulings given by the mujtahids. In this respect, while the follower has a wide range of choice in the sharia, the mujtahid who is limited by his own delusion does not have such a right; whether he is correct or not does not change the situation. The nature of those who indulge in play and entertainment is also like this: whether they condemn the play or praise it, in both cases, they are based on insight.
Therefore, the Truth has commanded us to leave them to play.
If the only benefit of this mention was to learn that God will manifest Himself to His servants according to their beliefs, it would still be sufficient. The person who gains knowledge about God through theoretical thought has created a form in his soul (mind) and has believed in it. In other words, he has worshipped the god he has created with his mind, and said ‘be,’ and it has become. Therefore, it has been commanded that people should worship the Allah who was brought by the prophet and proclaimed by the Book, not the forms they have created in their minds. When worshipping the God introduced by the Book, you worship a being that you have not created, more accurately, you worship the one who created you, and you have given the right to worship directly. Because knowledge about God can only be knowledge when it is based on imitation (taklîd); it is impossible for such knowledge to be realized through theoretical delusion.
Therefore, it has been prohibited for us to think about the essence of God, and it has been commanded that we assign the rank to Him. There is no god other than Him.
“Allah speaks the truth and guides to the right path.”
Thirty-First Sifir 47
THE FIVE HUNDRED AND FIFTY-FIFTH CHAPTER
Knowing the Condition of the Pole, the Verse: “Be patient with the decree of your Lord, for you are before our eyes.”
One of those present in this station was our friend Muhammad al-Marrakushi from Marrakesh.
What is the heart of existence? It is my existence! It is my observation, O!
The heart is mine, the ruling is my heart, it is in the measure of my main vein.
Do not limit Him, for He is beyond limit and record, as you have heard.
He who sees me has seen Him — He who does not see me has not performed the obligatory prostration.
Who is the obligatory prostration for: _ He who says that the existence of the Truth is.
The poet refers to the hadith: “He who knows himself knows his Lord.” I saw Muhammad al-Marrakushi in Marrakesh. We used to have many conversations day and night. This verse was his formula. I never saw his heart constricted for any reason. He would meet all difficulties and hardships with ease and a smile; hardships seemed to move away from him, while he would pass from one joy to another, from one happiness to another.
When I asked him: “What do you think about the events that are unpleasant to human nature coming to you?” he said: At first I was patient. The patience I showed before the divine decree allowed me to witness the truth. Witnessing, in turn, kept me away from all rulings. Now I see everything with Allah.
My support is Him and I ask only from Him. Because, according to my view, calamities descend upon me with Him. You see the ruling of calamity, “> whereas all of them are from Him?” This man was one who kept the times of worship most orderly
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and disciplined. By Allah, I swear, I have not seen anyone like him in this station after him. Leaving him in these cities and parting from him had such an impact on him that none of my brothers ever felt as sad when parting from him. He would say to me: “If the truth that veils me from the penetration of the divine ruling had not been my witnessing, I would have traveled with you. By Allah, I swear, it is only the fact that the Truth has manifested to me in another way that has kept me away from you. I always witness Him in His absence and presence.” This joy is an unknown joy. He was very eloquent, and his speech was abundant. When guiding people to Allah, he would sometimes hardly ever remain silent.
When this situation was recalled, he would say: “When I speak, I fulfill my duty. You, however, are free to sit or not to sit, and to listen or not to listen to my words! I am not speaking to a deaf person, but I am sitting with someone who hears what I say.”
You should know that this remembrance enables one to become a witness before the divine ruling. The reason for this is the benefit contained within the remembrance. Even if the servant is not aware of it and does not know it, whatever the ruling may be, in reality, what is contained in the remembrance is a benefit. This is the first level of the first excellence, which is called “the difference of faith.” Continuously witnessing the change of rulings is the requirement of this station. In this respect, the change of rulings is inevitable, because Allah is doing something every day. A purpose is found, and if you feel illness and pain because it is contrary to that purpose, you should not complain to anyone other than the one who gave you the pain. In other words, behave like Hz. Ayyub and do not complain about the painful thing to anyone else!
Not seeking help from anyone other than Allah in pain and hardship is the divine etiquette taught by the prophets and messengers of Allah. Because, Allah giving you pain and hardship through a deed that contradicts His purpose and making you suffer, is only due to His will that you should pray to Him to remove the pain. Therefore, the person who does not complain to Allah while experiencing the state of being in accordance with the purpose and feeling pain or calamity, undoubtedly, is considered to have resisted divine hardship. Ebu Yezid el-Bestami started to feel hungry and began to weep. When asked about the reason, he said, “I made myself hungry so that I could weep.” In that case, etiquette is to complain only to Allah to remove the calamity, and to continue patience even after this complaint. Allah says about the prophet Ayyub: “Surely, we found him patient?” That is, we found him patient even when turning to the causes during the hardship. So, Hz. Ayyub, when turning to another cause during hardship, in reality — not to any cause, but to Him. Because, by nature, when a person suffers and their temperament changes (they turn to causes). Hallaj al-Mansur, knowing all of these, because of his effort regarding this station, when his arms were cut off, he could not find his face in the blood, so that people would not see his temperament change!
In this state, Hallaj would say:
Every limb and joint of mine
~ Carries your remembrance