It is thought to be attached to them. However, in reality, it is entirely different from them. There is a great difference between being attached to the love of something and turning away from it, becoming cold, and turning one’s face away. Let us also state that such a limit’s connection and love for creatures are not in its own will or power. It does not desire the world. In fact, Allah the Most High desires and approves of this connection. Others’ connection and love are their own; they are attached to the world. Allah the Most High is not pleased with or approves of these connections. Another difference is that others may turn away from this world and attain knowledge of and love for Allah the Most High. However, it is impossible for the limit to turn away from the people. It being with the people is its duty. However, once this duty is completed, they transfer him from this temporary world to the eternal, infinite world.
He attains his true station. The great Sufis have explained the station of invitation and the degree of guidance in various ways. Many have said, “(Being with the People of the Truth is being with Allah).” The variation in words is due to the different conditions and levels of the speakers. Everyone has spoken according to their own station. The truth of all things is known only by Allah the Most High. The statement of Seyyid-üt-tâife Junayd al-Baghdadi, “kuddise sirruh,” (Reaching the end is returning to the beginning) is indeed a fitting description of the station of invitation mentioned above. Because at the beginning, it is always the creatures that are seen and loved. Indeed, the hadith sharif, “My two eyes sleep, but my heart does not sleep,” does not indicate their perpetual connection and wakefulness to Allah the Most High; rather, it may indicate their wakefulness to their own conditions and the conditions of their ummah, and their awareness that they are not asleep or oblivious.
That is why the sleeping of our Prophet Muhammad (peace be upon him) does not invalidate his ablution. The Prophet, who is like a shepherd protecting his flock in safeguarding his ummah, would not forget his ummah for a moment, as that would be inconsistent with the station of prophethood. Similarly, the hadith sharif, “There are times when I am with Allah the Most High, and during those times, no superior angel or prophet can enter between us,” is not for every time, but for some times. Even during those times, it is not incumbent upon him to turn away from creatures and separate from them. Because Allah the Most High is manifesting Himself and appearing to him. Otherwise, He would forget the creatures and seek His manifestations. The beloved is like a lover’s beloved, and the lover is not chasing the beloved. The Fârisî translation of the verse: In the mirror of the form, there is no movement, because a form without light is not a form.
In conclusion, when turning back to creatures, the curtains that had previously risen do not return. Even though there is no curtain between them, they place him among the creatures and make him the means for the creatures’ salvation and awakening. Such a person is like a high-ranking official very close to such a king. Alongside this, it is also given to him the duty of seeing the affairs of the nation and solving their problems. One of the differences between those who have reached the end and those who have just begun is this. Because those who are at the beginning are behind the curtains. For those who have returned, the curtains have been lifted. May Allah the Most High grant you and those on the right path safety! Ameen. _________________ Whoever has done so, Habîbullah, I have accepted the delivery of the commands to us, I bear witness by Allah and the command of Allah.
– 150 –
THE HUNDREDTH LETTER This letter was again written by Molla Hasan al-Kishmiri. It is a response to the statement of Sheikh Abdulkebir al-Yemeni, who said, “Allah the Most High does not know the unseen.” Honored sir! We have been honored by reading your precious letter. We have understood what you have written with kindness. Sheikh Abdulkebir al-Yemeni said, “Allah the Most High does not know the unseen.” You are asking about this. [(In the book Reşehât, Muhammad Ruhî is read, and Abdulkebir’s statement is also seen here.] My lord! This poor one cannot endure listening to such statements. My Fârûkî lineage is boiling. There is no time left to extract Islamic knowledge from such statements. Whoever says such things, whether it is Sheikh Kebir al-Yemeni or Sheikh Ekber al-Shâmî, I do not wish to hear any of them. What is necessary for us is the words spoken by Muhammad al-Arabi, “peace be upon him and his family.”
The words of Muhyiddîn-i Arabî, Sadreddîn-i Konevî, and Abdürrezzâk-ı Kâşî are not necessary. [1] What is necessary for us is (Nass). (Fuss) [i.e., the book Füsûs] is not necessary. When we have the Fütûhât-i Medeniyye, we do not look at the book (Fütûhât-i Mekkiyye). The Almighty God, in the Noble Qur’an, boasts about knowing the unseen, stating that He knows the unseen. He declares that He is (Alim-ul-gayb). Saying that the Almighty God does not know the unseen is a very ugly and repulsive statement. In fact, it is disbelief in the Almighty God. Saying that the word ‘unseen’ refers to other things as well does not free a person from this lowliness. The greatness of the words coming from their mouths is not heard by their ears. If I knew what those who do not adhere to Islam intend by saying such things, I would have known. If Hallâc-ı Mensûr said (Enel Hak) and Bâyezîd-i Bistâmî said (Sübhânî), they can be freed from guilt by saying ‘rahime-hümallah’.
They said these things when they were in a state where their consciousness and minds were covered. However, their words do not describe a state. They explain a knowledge, a science. Saying that they wanted the interpretation of this word does not free them from guilt. The interpretation of such words is not acceptable. Because, it is attempted to understand something else from inappropriate words spoken only in a state of seclusion. It is not attempted to understand something else from the words of a sane person. Whoever says such things, if they intend to remove themselves from the eyes of everyone by following the (Melâmet) path, this would be very ugly and shameful. There are many things that can be done to cool people off and make them run away from you. Why is there a need to approach nearness to disbelief?
You are asking what this statement might mean. Since it is necessary to answer every question, I will mention a few things here: Only Allah the Almighty knows the unseen. If the unseen is said to be non-existent, they have said that the non-existent things are not known. If the unseen is said to be non-existent in every respect, it is unthinkable to know it. If we think that it can be known, then we would have escaped from being non-existent in every respect and from not being anything at all. Similarly, it cannot be said that the Almighty God knows His partner. Because, the partner of Allah the Almighty – 151 – [1] Because some words of these great saints require interpretation. Interpretation is choosing what is suitable for Islam from various meanings. Not everyone can do this.
is nothing at all. Such a thing cannot exist at all. Yes, the things indicated by the word ‘unseen’ and the word ‘partner’ can be considered. However, we say that these things themselves are speaking. We do not say what these words indicate. All things that cannot exist are like this. Their nature can be considered. However, their existence cannot be considered. Because, if their existence is known, it cannot be said that they cannot exist. If they do not exist at all, they must exist in the mind. It is right that you do not like what Mevlânâ Muhammed Rûhî understood from the above statement. Saying that there is no attachment of knowledge at the level of being a single existence means that there is no knowledge. Saying that there is no knowledge of the unseen means it is valueless. It is also shown that what Mevlânâ understood from that statement is incorrect, because even if there is no connection of knowledge at the level of (Ehadiyyet-i mücerrede), the Almighty God’s being knowledgeable remains unchanged.
Because, at that level, He Himself is knowledgeable. He does not become knowledgeable by the attribute of knowledge. Because, at that level, there is no attribute of knowledge. Even those who do not believe in attributes also declare that Allah the Almighty is knowledgeable. Although they do not believe in the existence of the attribute of knowledge, they declare that the knowledge existing in the attribute is present in the essence. Regarding what you have understood from the above statement, you understand the divine essence from the word ‘unseen’. You say that no knowledge, even the knowledge of Vâcib teâlâ, can reach this unseen. Among the things that can be understood, your understanding is closest to the truth. However, saying that the knowledge of Vâcib teâlâ does not know His own essence seems heavy to me. To show that He does not know, it is necessary for knowledge to grasp the thing that can be known.
The divine essence is inimitable. It cannot be grasped. Therefore, you say that it cannot be known. This statement is true for knowledge of appearance. Because, in knowing through knowledge of appearance, the form of the known thing is produced in the power of knowledge. However, in knowing through knowledge of presence, it is not necessary for the form to be produced in knowledge. The attribute of knowledge of Allah the Almighty is knowledge of presence. Therefore, divine knowledge knows the divine essence through the path of presence. Only Allah the Almighty knows the truth of everything. We send our beloved master, Muhammad, peace and blessings of Allah upon him and his pure family, prayers and blessings and prosperity. May peace be upon you, both the first and the last!
ONE HUNDRED FIRST LETTER This letter was written again by Molla Hasan-i Kishmiri. It informs those who extend their speech by considering the great as small: May Allah the Most High make your condition good and your heart pure! Your esteemed letter was brought by Mawlana Muhammad Siddiq. Praise be to Allah the Most High, who has not forgotten those who are far away. It seems that your words against the self are briefly understood. When the self is in a state of desire, what is said against it is true. However, when the self reaches a state of contentment, there is no place to oppose it. Because at that time, the self is hidden from Allah the Most High, and Allah the Most High is hidden from it. The self is in a state of being liked and accepted. One does not oppose the esteemed. Its desires are the desires of Allah the Most High. Because, for the self to reach a state of contentment, it must be moralized with the morality of Allah the Most High.
Now, it has become sacred, purified from all kinds of faults, and there is no place left to oppose it. It has risen to a degree where it cannot be looked upon. – 152 –
Everything we say remains with us. Translation of the Farsi verse: Whoever has no knowledge of himself, how can he know anything else? Often, the ignorant, because they have no knowledge of the self, consider the contented self as the desiring self. They do what they do against the desiring self, they also do it against the contented self. Indeed, the disbelievers consider the prophets as other people, thinking that they are like others. They do not believe in the greatness of prophethood. We seek refuge in Allah the Most High from not believing in those great ones and not believing in those who follow their path!
ONE HUNDRED SECOND LETTER This letter was written by Molla Muzaffar. It informs about the profit in lending and borrowing: You said that the excess of what the lender demands is only the interest. For example, if someone gives ten dirhams of silver with the condition that twelve dirhams be paid back, only the extra two dirhams are considered interest and are forbidden. However, if the condition is that more than twelve dirhams be paid back, then lending is interest. That is, such a contract is forbidden. Anything obtained through a forbidden agreement is entirely forbidden. For example, if ten dirhams are lent with the condition that twelve dirhams be paid back, then all twelve dirhams received are forbidden. It is clearly stated in the Quran that lending and borrowing with interest is forbidden.
It is forbidden for both the one in need and the one not in need to borrow with interest. Saying that interest is not forbidden for the one in need would be changing the command of the Quran. The book (Kinye) cannot change the command of the Quran. Mawlana Jamal, one of the great scholars of the city of Lahore, said that many reports in (Kinye) do not conform to esteemed books, and thus they are not trustworthy. [Ibn ‘Abidin, may Allah have mercy on him, also said that many reports in (Kinye) are weak and not trustworthy. This book was written by Zaidi.] Even if we accept this writing of (Kinye), the word ‘need’ here must be given the meaning of necessity and the threat of death. In this way, the permission given in the fourth verse of Surah Al-Ma’idah, which says, ‘those who are in a state of distress due to death,’ would be used.
Because this noble verse informs about the excuse that can be forgiven from the forbidden things. If every need were an excuse for borrowing with interest, there would be no reason to forbid interest. Because, only the one in need would accept paying interest. Someone who is not in need would not want to receive money openly. This prohibition from Allah the Most High would be baseless and unnecessary. One cannot make such a false accusation against the Book of Allah. It is unthinkable that something baseless exists. If we were to think for a moment that it is permissible for someone in need to receive money with interest, then need is a kind of necessity. There are different levels of necessity. Giving charity with interest is not a necessity. In the books, it is stated that the need of the deceased is the expenses for the shroud and the funeral. It is not said that giving charity for the deceased’s soul is a necessity. Although the deceased is more in need of charity than anyone else, Islam does not command distributing food [halva] for the deceased’s soul. In that case, doing these things is not a necessity for borrowing money with interest, – 153 –
Is it permissible? Even if the need of the deceased is accepted, is it halal to eat food cooked with money obtained through interest? It is not befitting a Muslim to say that it is permissible and halal to take money through interest, considering the needs and excuses, when there are many children and the man is in the army. It is necessary to show the right path to those who have fallen into such a hardship by performing the command of what is good and prohibiting what is evil. How can a Muslim do such a forbidden act? There are many ways to meet one’s needs. You say that there is no income without suspicion nowadays. Yes, that is true. However, one must avoid suspicious things as much as possible. It is said that plowing the field and sowing seeds without wudu removes the blessing and goodness of sustenance.
In Hindustan, such people are hardly seen. However, Allah the Most High commands His servants to do as much as they can. Avoiding taking money through interest and giving hospitality is easy for everyone. One who considers halal as haram and haram as halal is a disbeliever. However, this applies to the definite halal and haram things that are unanimously agreed upon by the four schools of thought. It does not apply to the doubtful ones. There are many things that are permissible in the Hanafi school but not in the Shafi’i school, and vice versa. One cannot extend the hand to say that taking money through interest is halal for someone in need, nor can one say that it is permissible to call something definitely haram as halal. One cannot be called a fool or a reactionary.
One cannot be forced to say halal. It is even stronger that he is right. In fact, his rightness is evident. Those who extend their hand to him are wrong and in danger. Mawlana Abdulfattah said, ‘It is better to take a loan without interest. Why do they take it with interest?’ You replied, ‘Do not say that. Are you denying the halal?’ My child, your words are true for the definitely halal things. Even if you say that taking a loan with interest is permissible for someone in need, it is still better not to do it. The people of vera’ have not done the things that are permitted, but they have shown the path of perseverance to everyone. The muftis of the city of Lahore said that it is permissible for someone in need, but there is a difference between needs.
If every need is considered an excuse, there will be no place left where interest is not haram. Declaring interest as haram would be an unnecessary and baseless command. Fasting with the intention of expiation for a broken oath, even if it is to feed the poor, does not permit taking a loan with interest. The poor who cannot feed themselves fast. Allah the Most High easily fulfills the needs of people by adhering to Islam and through the blessing of a little piety. Allah the Most High delivers those who are pious from hardships. [Instead of taking a loan with interest from the bank to buy what is needed, one should buy these things from the bank.]
THE HUNDREDTH LETTER This letter was written by the noble sheikh Seyyid Feride ‘rahmetullahi aleyh’. It explains what ‘affection’ means: May Allah the Most High grant you affection! May He grant you such affection that one of the elders would always pray and ask Allah the Most High for a day’s affection. A man said to this person, ‘Are you not always in good health?’ He replied, ‘I ask Allah the Most High for a day when I do not commit any sin from morning to evening. That is what a day of affection is like.’ May Allah the Most High grant you such days of affection! For a long time, there has been no judge in the city of Serhind, which is the Islamic court – 154 –
Therefore, some of the commands of Islam cannot be carried out. For example: The child of my brother is an orphan. He has inherited property from his father. There is no guardian. This property cannot be used without the permission of Islam. If there were a judge, it would be easier with his permission. There are other things like this that cannot be done. _________________ What is the fate of a person? The capital of the rich and the poor, the one who is proud of existence, not a madman, what is he?
THE 114TH LETTER This letter was written to the judges of the city of Perkene. It is a wish for good health: Although the pain of the death of the deceased is very intense and difficult, there is no other remedy for the servant but to be content with the will of the owner. Man was not created to remain in this world. We were created to work and do things in this world. We must work! There is nothing to fear for a person who works and earns and then dies. In fact, dying in this way is like taking over a state. Death is like a bridge. It brings the beloved to the beloved. Death is not a disaster. Not knowing what will happen after death is the disaster. It is necessary to help the deceased by praying for them, seeking forgiveness for them, and giving charity on their behalf to assist them in their journey.
The Messenger of Allah (peace be upon him) said: (The state of the deceased in the grave is like someone who is calling for help and has fallen into the sea. Just as the person who is about to drown waits for someone to save him, the deceased also waits for a prayer coming from his father, mother, brother, sister, or friend. When a prayer comes for him, he rejoices more than if the whole world were given to him. Allah the Almighty bestows upon the deceased mountains of mercy because of the prayers of the living. The gift of the living to the deceased is to make du’a and istighfar for them). [Du’a means to ask. It is like a hungry person’s desire for food at a time when he is very hungry. Making the tahleel (the recitation of seventy thousand words of tawhid) for those who died in faith, meaning reciting seventy thousand words of tawhid and giving the reward to their souls, is very beneficial.
However, in this time, very few people die with faith]. Your precious letter arrived. Because the weather is very cold, we poor people are suffering. Otherwise, we would have come ourselves. Your letter was a bit harsh. May Allah Almighty grant it benefit. Let us not burden you with more writing. We make many du’as for the beloved judge Hasene and the esteemed people who are with you. May Allah be pleased with all your affairs and you give thanks to Him! _________________ The muezzin called, he stopped, turned his face towards the Kaaba, and made intention. When the people of faith heard, they listened with respect. Then, they stood for prayer and submitted to their Lord. – 155 –