Jelâleddîn Rûmî says in the (Mesnevî): The translation of two couplets:
It is a pity to explain it,
It is necessary to keep it hidden, like love.
But I said it, so that those who seek the way
May be freed from the fire of longing.
Peace be upon you and those who walk on the right path!
THE TWENTY-SECOND LETTER This letter was written by Sheikh Abdülmejid, the son of Sheikh Muhammad, the mufti of Lahore. It explains why the soul is bound to the spirit, and describes their ascents and descents, the annihilation (fenâ) and subsistence (bekâ) of the body and soul, and the station of invitation (da’vet): Allah, who combines light and darkness, is free from all defects and faults. The soul, which is without place and direction, approaches the body, which is directed and made of matter. We glorify our Lord. The dark body became fond of the light soul. The light became enamored with darkness. Loving greatly, it united with it. Through this connection, the light’s brilliance increased. By drawing near, its radiance multiplied. This state of the light resembles a mirror made of glass.
To give the glass brilliance and to gain the power to display objects, it is first coated with earthly materials. The darkness of the glass increases when it is coated with solid earthly materials. The value of the glass increases when it is coated with worthless, muddy matter. When the brilliant light is bound to the dark body, it forgets its previous closeness to Allah. Even, it forgets its own existence and characteristics. Drowning in love for the dark body and attaching itself to the statue, which appears as a single form, it forgets itself. When united with it, it conceals its value. It becomes corrupt. If it cannot escape from this state of confusion, woe be upon it! Its union with the body was for its elevation. If it cannot attain this, if it corrupts its nature suited for elevation, if it strays from the path, woe be upon it!
If Allah has shown mercy to it from eternity, if He has granted it His grace and attention, it will raise its head, remember the blessings it has lost, and return to its former state. Translation of an Arabic couplet: I always think of you, my pilgrimage and my life. Everyone thinks of stones and soil, but my heart is with you. If the light turns away from the body and enters the presence of the beloved, sacred one, and attaches itself to it, the dark body is also drawn to that sacred station. If its love for this station becomes so great that it forgets its attachment to the dark body, the body is also illuminated by its lights. In the presence of these lights, it forgets itself. It attains the presence of the beloved without any veil. Now, the human being is honored by attaining the annihilation of both the body and the soul.
After this annihilation, if subsistence (bekâ) is achieved through this witnessing (şühûd), then annihilation and subsistence will be completed. The right to bear the name of a saint (velî) will be attained. When reaching the degree of sainthood (vilâyet), one becomes one of two things: Either, it dives deeply into the presence of the beloved, always forgetting itself. Or, it returns to call people to the Lord, Allah. After returning, its inner self (bâtın) is with Allah, and its outer self (zâhir) is with people. In this time, the light is freed from the darkness that has mixed with it. It returns to its beloved, that is, the Lord, Allah. It becomes one of the (Eshâb-ı yemîn). Even though it has no right or left side, its condition is suitable for being on the right. Because it has gathered all goodness within itself and has attained perfection. Both of these are on the right. The right is blessed. It is also said about Allah that His two hands are on the blessed right side. (Saying that He has two hands means that which He is pleased with and approves of.) The placeless light and the inner self, which we call the soul.
The dark and visible, which has direction, is called the self (nafs). Question: The first part, that is, the saint who does not return, also knows the universe and lives with people. What does it mean that they are always attached to Allah and forget themselves? What is the difference between them and the saint who returns to bring people to the pleasure and love of Allah?
These organs are the manifestation of the soul. They operate through the soul’s desires. The soul, which is the center of power, observes Allah the Most High under the light of the spirit. The detailed explanation of this is that the visible parts operate through the old consciousness. When the soul’s center of power disappears, there is no slackness in their movement. The saints who have returned to this world, ‘may Allah’s mercy be upon them all,’ are not like this. After they have become secure, their souls emerge from under the light of the spirit and become attached to the world of creation. Through this attachment, they call people to the pleasure of Allah the Most High. We said that the soul is a collective, a community. We said that the sensory organs, the organs of movement, and their powers are the manifestation of the soul, the visible parts. Because the soul is attached to the heart, which is made of flesh.
The heart also has a connection to the ‘universal heart,’ meaning briefly the heart or the mind. Because of this connection to the mind, the heart is also connected to the spirit. The blessings coming from the spirit reach the soul through these connections, and then spread from the soul to the organs and powers. These are present in the soul as the center of power. When this is understood, it becomes clear that the two parts of the saints are different. The first group are possessors of the secret, meaning they are unconscious. The second group are possessors of the mistake, meaning they are conscious. The first group is more honorable, while the second group is higher. The state of the first group is suitable for sainthood, while the state of the second group is suitable for prophethood. May Allah the Most High honor us by allowing us to attain the miracles of the saints and elevate us by fully following the blessings and peace of our Prophet and all the angels and righteous servants until the Day of Judgment!
If the Arabic of the one who wrote these lines is not better than the Persian, yet since your honorable letter is written in Arabic words, we have also written our letter in the same way. Our speech ends here. May peace be upon all of you! – 39 –
THIRTY-THIRD LETTER This letter, written in Arabic by Abdurrahim, known as Hân-ı Hânân, ‘may Allah the Most High have mercy upon him,’ aims to prevent learning religion from the ignorant and to discuss choosing a family name: May Allah the Most High free us from words and grant us the opportunity to act. May He protect the best of people, and all of us, from the useless knowledge and unhelpful information that are not beneficial for action, for the sake of our Prophet, ‘peace and blessings of Allah be upon him.’ Arabic verse translation: Whoever says ‘Amin’ to this prayer, Allah the Most High will show mercy to that person! O my noble brother! May Allah the Most High bring forth the perfections present in your creation! This world is the field of the hereafter. Those who do not sow seeds here and do not utilize the nurturing power inherent in their creation, like soil, and those who do not benefit from this and let the seeds of action and worship slip from their hands, are to be pitied!
Not utilizing the nurturing power like soil is equivalent to not sowing anything there or sowing harmful, poisonous seeds. The harm and corruption caused by the latter is far greater than the former. Sowing poisonous and corrupt seeds is learning religion and religious lessons from those who have no knowledge of religion and reading the writings of enemies of religion [collections]. Because the ignorant of religion follow their desires and act according to their whims. They speak about religion as it suits them. They also weaken the spirit of the person before them and darken their hearts. Because the ignorant of religion, when teaching religion [when writing religious books], cannot distinguish what is in accordance with Islam from what is not. They do not know what to teach the youth and how to teach them. They raise their students as ignorant as themselves. By reading and memorizing many things, [by becoming knowledgeable in other fields of knowledge, by specializing in branches of science and art], a person cannot become a religious person, [cannot write a religious book], and cannot impart religious knowledge.
A religious scholar, when teaching religion to the youth, first makes them understand and explain the false propaganda and lies that have been injected into their minds by the enemies of Islam [and ignorant religious people]. He cleanses their pure and innocent minds from these poisons and treats their poisoned souls. Then, according to their age and understanding, he implants the virtues, benefits, wisdom, and subtleties of Islam, and how it leads humanity to virtue. In this way, the soul flowers, which serve as medicine for the soul’s gardens and nourishment for the souls, grow in the hearts of the youth. Acquiring such a religious scholar is the greatest gain. His gaze works on the souls. His words affect the hearts. Only through the offering of such a servant of Allah can the religion of Islam be swallowed like ready-made candy, and the thirsty one can drink cold syrup and cool down to the very depths of the lungs.
Allah the Most High, may He never separate us all from the right path of Muhammad peace be upon him! Ameen. Because, it is only this path that brings people to comfort in this world and the hereafter. How beautifully this verse of the Pharisee has been said. The translation of the verse: – 40 –
He who is born in Arabia, Muhammad peace be upon him, is superior in both worlds, indeed! May the earth remain beneath his door, never becoming soil! May greetings and peace be upon the Prophets, upon them be peace and blessings! How astonishing it is that I heard that one of the poets honored with your esteemed attention has taken the name of a disbeliever. And indeed, he is one of the Sayyids, one of the great ones we must love. If only I had not heard this. Why did he take this low name? I cannot understand it at all. One should flee from taking such names even more than from fleeing from fierce lions. One should see such names as even more filthy. Because these names and their bearers are enemies of Allah the Most High.
They are enemies of His Messenger, peace be upon him. It has been commanded that Muslims should consider all disbelievers, whether they be Christians, Jews, or those without a book, as enemies. It is obligatory for every Muslim not to give such filthy names to their offspring. Tell him from my side! Let him change this name! Let him take a name that is beneficial and suitable for a Muslim. It is fitting for a Muslim to take a Muslim name. Only this is suitable for a person whose status is honored by being loved by Allah the Most High and whose Messenger, peace be upon him, has approved of. [Abu Dawood and Muhammad ibn Hibban report that the Messenger of Allah, peace be upon him, said, (On the Day of Judgment, you will be called by your names and the names of your fathers.)
Therefore, take good names!) According to Tirmidhi, Aisha, may Allah be pleased with her, said, (The Messenger of Allah, peace be upon him, would change ugly names.)] Tirmidhi and Ibn Majah, may Allah have mercy on them, report that Abdullah ibn Umar, may Allah be pleased with them, said, (The daughter of Hazrat Umar was named Asiye, meaning rebellious. The Messenger of Allah, peace be upon him, changed her name to Jamila.) Abu Dawood reports that many people, like this, have changed their place and street names to take names suitable for Muslims. In the noble hadith, it is commanded, (Avoid places that may cause you to be suspected!) Avoiding names that indicate disbelief and that may cause suspicion, [avoiding speaking such words and using such symbols and performing such actions], is the duty of every Muslim.
In Surah Al-Baqarah, verse 221, it is stated, (A believing slave is more valuable than a disbelieving noble!) May Allah the Most High grant safety to those who walk on the path of Muhammad peace be upon him! Ameen. _________________ Do not say, ‘Wealth is my kingdom, am I not like you?’ A contrary wind blows, scattering the harvest like a storm. – 41 –
THE TWENTY-FOURTH LETTER This letter was written to Kılınc Hâna. It is stated that the Sufi is both present and absent, that the heart should not be attached to more than one thing, that when the love of the beloved is realized, the sufferings and blessings from the beloved are equal, that the difference between the close ones and the righteous in their worship, and the difference between the self-annihilated saints and the saints who return to invite people back: May Allah the Most High grant you safety and well-being in honor of the most exalted of the Prophets, upon him and his family be peace and blessings! In the noble hadith, it is said, (A person becomes united with whom they love.) May blessings of Allah the Most High be upon those whose hearts do not love anything other than Allah, and who only desire Him, exalted and sublime.
According to this noble hadith, such a person becomes united with Allah the Most High. Although they appear to be among people and engage in transactions with them, in reality, they are with Allah the Most High. The state of the Sufi who is both present and absent is like this. This Sufi is with Allah the Most High (present) and separate from people (absent). That is, he is with Allah the Most High and separate from people. Or, he appears to be among people, but in reality, he is separate from them. The heart, that is, the soul, does not love more than one thing. Until the love for one thing is cut off, it cannot love another. Although the heart’s various desires and attachments, such as wealth, children, position, and being praised, and the things it loves are seen, these loves are always for one beloved.
The only beloved is one’s own self. They love all of them for their own self. They desire all of them for their own self. They do not consider the selves of others. If love for the self does not remain, love for others for the sake of the self also does not remain. For this reason, the veil between the servant and the Lord is the servant’s own self. Because they do not love anything for that thing itself. Nothing becomes a veil for it. The servant always thinks about their own self. For this reason, the veil is only themselves. Nothing else. As long as the servant has not entirely cut off thinking about their own self, they cannot think about their Lord. The love of Allah the Most High cannot settle in their heart. This great blessing can only be attained after complete annihilation (fenâ).
Absolute annihilation (fenâ) is also connected to the manifestation of the essence (tecellî-i zâtîye). Because the removal of darkness from the world only occurs with the rising of the bright sun. When this love, called (muhabbet-i zâtiyye), is attained, the beloved’s blessings and sufferings become equal for the lover. This time, sincerity (ihlâs) is attained. The servant only worships their Lord for His sake, not for their own self. Worship does not occur for the sake of attaining blessings. Because, according to them, there is no distinction between blessings and sufferings. This state is the degree of the favored ones (mukarreb). The common people (ebrâr) are not like this. They worship Allah the Most High for the sake of attaining His blessings and out of fear of His punishment. These two desires are the desires of their own selves. Because they have not attained the state of loving the essence of Allah the Most High.
For this reason, (the good deeds of the common people have become the bad deeds of the favored ones). Because the good deeds of the common people are good in one aspect, but bad in another. The good deeds of the favored ones are good in every aspect. That is, they are goodness. Yes, after the favored ones have fully attained the state of eternal life (Bekâ) and after these causes have descended upon the world, there are also those who worship Allah the Most High out of fear and for the sake of attaining His blessings. However, their fears and desires are not for their own selves. They worship Allah the Most High for the sake of attaining His pleasure and love, and out of fear of His anger and displeasure. They also desire Paradise, because Paradise is the place where the pleasure and love of Allah the Most High are found. Not for the sake of the pleasures of their own selves. They fear Hell. They pray for protection from it. Because Hell is the place where the anger of Allah the Most High is found. Not out of fear of punishment for their own selves. Because these great ones have already been freed from being slaves to their own selves. They have become pure servants for Allah the Most High. This degree is the highest level of the favored ones. Those who attain this level, after reaching the station of (Vilâyet-i hâssa), also attain some of the heights of the station of (Prophethood).
Those who have not descended into the world of causes are the ones who are the possible ones, that is, the saints (Evliyâ) who know themselves as non-existent. They have no knowledge of the perfection of the station of Prophethood. They cannot perfect others. The first-class saints we mentioned earlier are not like those who are described as “rahmetullahi aleyhim ecma’în”. May Allah the Most High honor us by making us love these great ones. Because (a person becomes like the one they love). May our first and last be in safety!
THE TWENTY-FIFTH LETTER This letter was written to Hâce Cihâna. It is stated that one must strive to follow the highest of the prophets, “aleyhi ve aleyhim minessalevâti ekmelühâ ve minetteslîmâti etemmühâ”, and the rightly guided caliphs: May Allah the Most High grant your hearts peace! May He expand your chests! May He purify your souls! May He soften your skins! All of these, even the spirit, the secret, the hidden, and the most hidden, can only attain their full perfection by following the highest of the prophets, “aleyhi ve alâ âlihi minessalevâti efdalühâ ve minetteslîmâti ekmelühâ”. Therefore, strive greatly to follow Him and His four caliphs. His four caliphs are on the right path. Everyone has been guided to the right path by them. They are stars that lead people forward on the right path.
They are the suns of the sky of Evliya. Those who are honored by walking in their footsteps are delivered with complete salvation. Those who deviate from their path stray from the right way and fall into calamity. [Read the last two pages of the 286th letter!] The two sons of the late Sheikh Sultan are in great difficulty. Their means of livelihood are in a difficult situation. We ask you, from your high position, to hasten to their aid and assistance. You are fit for this good deed. Even Allah has granted you success to fulfill the needs of all people. May Allah increase your successes. May He always guide you to good deeds. May Allah grant safety to you and those who are on the right path! – 43 –