ÜÇÜNCÜ FEN · BİRİNCİ BAB · İKİNCİ FASIL · Sekizinci Madde
Eighth Point
It indicates turning away from the world and its people, abandoning the desires of the self, entering the realm of the heart, and returning to the Beloved.
O esteemed one! Know that the friends of Allah have said: Whoever turns away from the world and directs himself towards his Lord, showing eagerness for Him, the Exalted grants him knowledge and love through His generosity. He makes him blissful with tranquility and familiarity, delights his heart. He is content with him and makes his abode a "Garden of Approval" (Paradise).
But whoever forgets his Lord, turns away from remembrance and devotion, and loves the world and its people completely, following the desires of his self, the Exalted will turn away from him and withhold His help. He leaves him to his self, confronting him with hardship and difficulty; He deals with him through wrath and anger. He only earns his share in this world with difficulty. In the Hereafter, He makes him fuel for the fire of Hell.
As has been narrated with widespread transmission in the commentaries, during the time of Prophet Moses (peace be upon him), there was a man named Bel’am bin Bâûr, renowned throughout the world for living in seclusion on the summit of a high mountain called Great Shufuh near Erzurum, our precious homeland, south of it. He attained such a rank that his vision became strong enough to see the Throne. His only error was inclining towards the world and its people and rebelling against Prophet Moses (peace be upon him). For this reason, the Exalted destroyed him and took away his knowledge. He cast him out from His presence, making him like a dog. As the Exalted says in the Clear Revelation: “Its likeness is that of a dog which, if you drive it away, it licks your hand; and if you let it loose, it growls at you.” (Al-A’raf, 7/176). Thus, he was cast into the sea of misguidance. Previously, his students would write down his sermons with twelve thousand pens and quills, recording his Divine inspirations and esoteric knowledge. In the end of his life, however, he drowned in a sea of destruction and became the first to write books denying the Creator of the universe. We seek refuge in Allah from His wrath.
Now, consider how vile and corrupt this world is, so that you may understand the calamities that befall scholars and righteous people who incline towards it and show eagerness for it. Open your eyes and see how dangerous this situation is! Worldly affairs are full of ostentation (hypocrisy) and flaws. The Exalted Allah, who penetrates hearts, knows everything and sees everything perfectly.
Therefore, only worship your Lord; He will guide you to the right path and help you.
Abandon the world and its people, for they are filled with trials and tribulations. If people realized that you were doing things for them, trying to please them and thus distancing yourself from Allah, they would surely bear malice towards you and become enemies. They would slander you and betray you. So what do you expect from them? Perform your deeds with a pure intention, solely for the sake of the Generous Allah. Attain His pleasure so that your actions may be accepted and your efforts worthwhile. Thus, the Exalted Allah will be pleased with you and love you, making you independent of all others, sufficient only through His help and generosity, always protecting you with His attribute of the Guardian.
If you concentrate all your effort not solely on pleasing people, but seek their approval in your actions, then Allah, “the Turner of Hearts” (Mukallibu’l-kulûb), will turn hearts away from you, causing servants to hate you. In this way, Allah's wrath will manifest and the anger of people will appear. Your heart will remain in despair and disappointment. Come, forget these unfaithful people and worship your Lord, for He created you from nothingness, then nurtured you beautifully, and preferred you over all creation. He chose you from among them. Then He made you blissful with countless outward blessings and countless favors that reform the inner self.
For he who abandons the world and its people and goes to his Lord from the desires of his soul, has observed (murakaba) with sincerity and honesty (ihlas), forgotten the pleasures of the world, and gone to the presence of Allah. He has freed himself from the ties of otherness (mâsivâ [184]) and completed every deed with Allah.
Allah is the ultimate reality, the eternal desire; "Allah suffices; the rest are desires."
Poem
For everything you leave, something will take its place.
But Allah, whom you abandon, has no replacement.
Verses:
1- O heart, though the spheres appear as shadows cast abroad,
Yet gaze within yourself, for your station is the Throne of the soul.
2- You have abandoned the Nearness (Kâf), and remain confined in this cage;
Is it fitting that the place of the Anqa [mythical bird] has become this dust?
3- Open your wings and soar with eagerness, O soul,
For within the realm of the heavens, your nest is established.
4- There are two powers within you: understanding (idrâkî) and incitement (tahrîkî);
One is power in the limbs, the other is the knowledge of paradise.
5- Open your wings with these two powers and soar within yourself;
You will behold your ancient nest, a delightful world.
6- Though the bird’s heart is sick within this cage,
When freed, you shall see it shining like the radiant wing (hümâ).
7- What a limited mind it is that thinks this world is all there is;
The heavens are these heavens, the world is just this place.
8- In those valleys where lovers have journeyed on the path of love,
That path has become like dust scattered by the wind.
9- When you enter the world of love, both worlds will appear
As if they were a desert with only a stone as a sign.
10- The lines of six aspects (sides) will be seen from there, a point of illusion;
The spheres of nine heavens like the center of a circle, closely intertwined.
11- In that realm, you will find rubies and gold instead of dust and earth;
In that realm, you will see all thorns transformed into a rose garden.
12- Wherever you are afflicted with sorrow, you will be joyful there;
Wherever you remain, your heart will find delight.
13- There is no grief or sadness, fear or anxiety, death or disease there, ever.
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The pivot of love has become eloquent with subtle expressions.
69. The insightful heart is the impetus for my verses. My words are concealed from the dullard; his speech is lost upon him.
70. The Poor of God, Isma'il the Transliterator, is a supreme helper [gavs]. That pure spirit has become the interpreter of Ibrahim Hakkı.
(The following lines are poetic and metaphorical, reflecting a mystical journey)
1. O heart, though clouds may shade you, behold! Your soul’s abode is the Supreme Realm.
2. You have placed nearness to God at the height of Mount Kaf; trapped within this cage, you remain. Is it fitting that the Anqa's dwelling should be in this earth?
3. Unfold your wings with passion and soar amongst the mansions of the celestial sphere! For you are the Anqa, and the heavens have become your nest.
4. Indeed, there are two powers: one perceives, the other incites. One is power within limbs, the other is the science of the heart.
5. Unfold your wings with these two powers; soar within yourself! Behold your ancient home – what a wondrous world it has become.
6. Though sick and healthy are one in the cage, the bird’s wings are bound. When released, behold how the Huma bird unfolds its wings.
7. What a feeble intellect that believes this world to be all there is! The heavens are these heavens, the world merely this place.
8. Those valleys where lovers of love have journeyed on the path of love – perhaps those heavens have become dust upon their caravan.
9. When you enter the land of love, you will see that both worlds are but traces abandoned in a desert plain.
10. The boundaries of the six directions appear as a mere point from there; the spheres of the nine heavens are centered as one.
11. From that realm, you see stone and earth, gold and silver. In that realm, you behold all thorns transformed into a garden.
12. Wherever you journey, you find happiness and joy. Wherever you abide, you discover your heart at peace.
13. There is no grief, sorrow, fear, anxiety, death, or illness whatsoever. Every heart is happy there; every soul joyous in that realm.
14. Sometimes holy angels honor you according to your desire. At other times, spiritual beings visit you as guests.
15. (Sometimes) you entertain the spirits of lovers in their intoxication. You see abstract spirits become your hosts.
16. This hospitality in this world, when it comes to mind, causes shame; what a great fault is yours!
17. If you attain grace from that divine, special abode, you will see that your effort has become a guardian concealing it from all others.
18. You do not find yourself there; you become intimate with love; the transient one becomes a friend eternal in sovereignty.
19. The path to that realm from the heart is not distant, yet long. He who works skillfully in the world finds it easily.
20. According to lovers of love, the paths of both worlds are but a single step. He who passes through existence reaches that realm in an instant.
21. With one foot you take a step; with the next, death arrives. He who is tranquil within the heart has embarked upon the path of the corporeal world.
22. If there is spiritual love, what then is bodily pleasure? The lover desires ecstasy and transformation; his body becomes a burden to him.
23. What bliss is it that is effortless and free from toil? What delight is it that is tasted without mouth or lips?
24. This pile of bones is for that essence, for that spirit. How senseless is he who seeks to satisfy this pile of bones!
25. His worship is for the sake of houris and slave girls. He has veiled himself from the light of the sun and become intoxicated by separation.
26. Though this earthly body is bound to place and existence, that pure spirit desires its origin, having become devoid of place.
27. This bird of soul wishes to fly in the sky of timelessness. But what can the saint do? Its wings are caught in time’s trap.
28. The charm of form cannot be broken with this power. It is only one who has found love and become a hero who conquers it.
29. The sound of love is like the beating of a drum, opening the gate of the heart's fortress. He is the sultan of every army, having roared like a lion.
30. It is the polish for the rust of the heart; he delights in every sorrow. Every mirror has been polished with kohl, pure and free from smoke.
31. The assay master sifts low-grade gold from the crucible. He who is worthy of the sultan’s seal must first be tested.
32. If deceit and malice vanish from your heart, you will see that your soul flows forth with the signature of knowledge.
33. Remove lust and malice from the sovereignty of the body's city. The sultan of the world has become a weak slave because of them.
34. Remove pride and arrogance from the dominion of the heart. The being worthy of prostration before the angels has been ruined by it.
35. Be humble; know that God’s creation is superior to you. Humility and disgrace are steps toward the Most High.
36. Therefore, prayer has always been the ascension [miraj] of the believer. Bending the head in humility is rising to the heavens.
37. The garden of prayer and the gnostic is under God’s protection. Do not think that prayer is a safeguard for your soul; fasting protects provisions.
38. It is always for God's pleasure – His words, His actions. God’s generosity to His servants is ever unrewarded.
39. Memorize the Book and the Sunnah, sow the seeds of deeds. The field of the soul’s country is this world.
40. If you have found the science of the Quran, what need have you for Greek science? It has expressed love; the other expresses objects.
41. Death is one with love; it is better than being alive with reason. The glory of love is knowledge; reason is a moment in time from it.
42. If you desire knowledge and proof, know this difference: the gnostic has found his friend; the intellectual reads accounts.
43. Bind your eyes so that an eye may open from beneath every hair. Bind your tongue; see how every hair on your head is a language.
44. While paradise exists for you, do not know that you weep in hell. A treasure lies buried beneath the threshold of your house.
45. Your heart being a garden of bliss, you have made it a burning fire. Desire and longing have become sighs and lamentations.
46. Sever all connection with desires; be freed from hell. Close your eyes and look within yourself; your heart’s garden has become paradise.
47. O eye, how much more rose do you desire from these forms in the land of thorns? The soul's garden is one filled with faces of roses.
48. Do not add bitterness to your pleasure with the hope of delight; abandon these pleasures.
In your assembly, delight yourself, for its joy has become immeasurable.
49 – One who passes through the world's desolation becomes renowned. He sees that love has made the soul and life into smiling, friendly companions.
50 – Cast aside this worldly self-centeredness so that your heart may be content and you may find delight. This joy and bliss have become the shared desire of humans and jinn.
51 – Do not let the colors of forms deceive you. Look to your heart, for this dark stain has been utterly annihilated in the mirror of the soul.
52 – Discard outward adornments; let your heart be adorned with beautiful qualities. Outward embellishment has become a serpent in the land of the soul.
53 – You are wondrously captivated by the forms and shapes of beautiful faces. But what will you do when the soul is revealed? [188]
54 – What beauty or grace exists for this body, created from water and earth, in this world? From your passion, every breath of this self scatters fire.
55 – Come to the land of love; behold it with the eye of the heart, so that soul and heart become beautiful through the splendor of love.
56 – These forms have received a light from that spiritual beauty. That is an adornment; it is face-water, name, and fame.
57 – All fear and sorrow originate from association [shirk] and heedlessness [ghafala]. Awaken to find unity in multiplicity—what a beautiful abode of security!
58 – Open the eye of insight and behold the meaning of the world. Those qualities have become legends on the tongue of every thorn.
59 – All things are reflections of the beauty of the Eternal Lord, who does not perish. Some have become roses and thorns, others ugly and beautiful.
60 – Behold with joy the jewels, pearls, roses, and wine colors—they are waters flowing from the hand of He who beautifully creates nature.
61 – See the face of the soul in the seed of fruit. Every living being has become a world through the beauty of the animal soul.
62 – Observe the eloquence of the speaking soul in its utterance, for it has become the delight of every eye with coquetry and charm.
63 – Behold the beauty of the Universal Soul from the spheres; that light becomes stars as it turns the spheres.
64 – Behold the beauty of the Universal Intellect within your own soul—it is the ceremony, passion, ecstasy, and state of the lovers.
65 – Behold with the eye of the heart the beauty of the Eternal Lord, who does not perish; the Universal Intellect marvels at Him. That light is what is sought in supplication.
66 – If you are Abraham, fall into the fire of love so that you may become wholly luminous. You will see that every hair on your head has become a crimson branch.
67 – You are born from the mother of days; unity manifests. Eternity and pre-eternity have become twin children.
68 – These words like fire are smoke of meaning within me. From the Sufi master, my pen’s expression is full of subtleties.
69 – In the discourse of poetry, poetry is a gain for those with understanding hearts. O heart! I have no words for the common man; when he becomes foolish [189], words are concealed [190] from him.
70 – Poor of God, Isma'il Tillavi, is a most exalted spiritual guide [191]. Through him, Ibrahim has become the interpreter of Truth.
[141] . Bukhari, “Creation,” 8, Tafsir of Surah (32), 1, "Oneness"; Muslim, “Paradise” 2-5.
[142] . Ahmad b. Hanbal, Musnad , IV/389, no: 4764; Bukhari, “Virtues,” 3; Ibn Maja, “Discipline,” 3; Tirmidhi, "Discipline" 25.
[143] . Bayhaki, Shu'ab al-Iman , VII/338, no: 10501.
[144] . Ibn Abi Shayba, Musannaf , VII/117, no: 34628.
[145] . Tabarani, Mu'jam al-Awsat , VI/463, no: 5988; IX/409, no: 8882.
[146] . Heysemi, Majma'u al-Zawa'id , X/446, no: 17859; Muttaqi al-Hindi, Kanzu al-Umma , III/193, no: 6117, 8574.
[147] . Heysemi, Majma'u al-Zawa'id , X/446, no: 17859; Muttaqi al-Hindi, Kanzu al-Umma , III/193, no: 6117, 8574.
[148] . Tabarani, Mu'jam al-Awsat , VII/73, no: 6116; Heysemi, Majma'u al-Zawa'id , X/510, no: 18058; Muttaqi al-Hindi, Kanzu al-Umma , III/182, no: 6092.
[149] . Ibn Abi Shayba, Musannaf , VII/86, no: 34318; Bayhaki, Shu'ab al-Iman , VII/356, no: 10565; Muttaqi al-Hindi, Kanzu al-Umma , III/188, no: 6090.
[150] . Muslim, “Discipline,” 1; Tirmidhi, "Discipline" 16.
[151] . Fetanî, Tazkiratu al-Mawzu'at , p. 179; Acluni, Kashf al-Hafa', I/500, no: 1331.
[152] . Muttaqi al-Hindi, Kanzu al-Umma , III/187, no: 6090; Acluni, Kashf al-Hafa', I/494, no: 1317-1318.
[153] . Ibn Abi Shayba, Musannaf , VII/82, no: 34362; Qudai, Musnad ash-Shihab , I/347, no: 595; Bayhaki, Shu'ab al-Iman , VII/348, no: 10539; Muttaqi al-Hindi, Kanzu al-Umma , III/160, no: 5962.
[154] . Muslim, “Remembrance,” 99; Ibn Maja, "Discord," 19; Tirmidhi, "Discord" 26.
[155] . Bayzar, Musnad , I/106, no: 44; Abu Nuaym, Hilyatu al-Awliya', VI/164.
[156] . Muslim, “Discipline,” 2; Abu Dawud, "Purity," 72.
[157] . Bukhari, “Jihad,” 69; Ibn Maja, “Discipline,” 8.
[158] . Bukhari, “Virtues,” 28; Muslim, “Paradise,” 1.
[159] . Bukhari, “Virtues,” 7; Muslim, “Disciplines,” 6; Ibn Maja, "Discipline," 9; Tirmidhi, "Discipline" 38.
[160] . Tirmidhi, "Discipline" 35; Ibn Hibban, Sahih , II/32, no: 669.
[161] . Tirmidhi, "Discipline" 35; Ibn Hibban, Sahih , II/32, no: 669.
[162] . Muslim, “Disciplines,” 3; Tirmidhi, "Discipline" 31; Ibn Hibban, Sahih , II/42, no: 699; Hakim, al-Mustadrak , IV/1483, no: 3969.
[163] . Bukhari, “Virtues,” 15; Muslim, “Obligatory Charity,” 120; Tirmidhi, "Discipline" 40; Muttaqi al-Hindi, Kanzu al-Umma , III/404, no: 7159.
[164] . Ahmad b. Hanbal, Musnad , IV/127, no: 4048; Tirmidhi, "Discipline" 20; Ibn Hibban, Sahih , II/ 47, no: 708.
[165] . Tirmidhi, "Discipline" 43; Ibn Hibban, Sahih , V/95, no: 3218; Qudai, Musnad ash-Shihab , VII/84, no: 34380.
[166] . Ibn Maja, “Discipline,” 1; Tabarani, Mu'jam al-Kabir , VI/193, no: 5972.
[167] . Tirmidhi, "Discipline" 35; Tabarani, Mu'jam al-Kabir , VIII/207, no: 7835; Muttaqi al-Hindi, Kanzu al-Umma , III/187, no: 6089.
[168] . Deylemi, Firdevs , V/426, no: 8628; Muttaqi al-Hindi, Kanzu al-Umma , III/187, no: 6090.
[170]. Fetteni states that this saying is attributed to Hadrat Ali (may Allah be pleased with him). See *Tezkiretu'l-mawzu'at*, p. 200.
[171]. Ahmed b. Hanbal, *Musnad*, III/222, H. no: 2744; Ibn Maja, “Zuhd” 3; Tirmidhi, “Zuhd” 44; Ibn Hibban, *Sahih*, VIII/90, H. no: 6318.
[172]. Abu Nuaym, *Hilyat al-awliya*, X/53.
[173]. Ibn Abi Shayba, *Musannaf*, VII/201, H. no: 35332; Ibn Maja, “Zuhd” 3; Tirmidhi, “Zuhd” 14; Bezzar, *Musnad*, V/144, H. no: 1736.
[174]. Ahmed b. Hanbal, *Musnad*, X/412, H. no: 12234; Nasa’i, “Ishratu'n-Nisa” 1; Abu Ya’la, *Musnad*, VI/199-237, H. no: 3482, 3530; Muttaqi al-Hindi, *Kanzu'l-'ummal*, VII/288, H. no: 18913.
[175]. Bukhari, “Fazailu’l-Qur’an” 20, “Tawhid” 45; Muslim, “Salati'l-Musafirin” 266; Ibn Maja, “Zuhd” 22; Tirmidhi, “Birr” 24; Ibn Maja, “Zuhd” 22.
[176]. Ahmed b. Hanbal, *Musnad*, XIII/487, H. no: 17692; Ibn Hibban, *Sahih*, V/87, H. no: 3210; Tabarani, *Mu’jamu'l-awsat*, X/7, H. no: 9007; Bayhaqi, *Shu’abu'l-iman*, II/90, H. no: 1248.
[177]. Ahmed b. Hanbal, *Musnad*, IV/127, H. no: 4048; Tirmidhi, “Zuhd” 20; Ibn Hibban, *Sahih*, II/47, H. no: 708.
[178]. Ahmed b. Hanbal, *Musnad*, XVI/233, H. no: 22097; Ibn Maja, “Zuhd” 4; Tirmidhi, “Zuhd” 35; Hakim, *al-Mustadrak*, VII/2552, H. no: 7148; Tabarani, *Mu’jamu'l-kabir*, VIII/208, H. no: 7829; Muttaqi al-Hindi, *Kanzu'l-'ummal*, III/152, 5927, 5928.
[179]. In Sufism, *tajaranrud* means to sever connection with all that is other than God, turning towards Him in worship and obedience. (Uludag, Dictionary of Sufi Terms).
[180]. *Zuhd*: To behave coldly and indifferently, to show no desire or inclination, to turn away. In Sufism: a-To withdraw from the world in order to turn toward the Hereafter; b-To withdraw from both the world and the Hereafter in order to turn towards God; c-To refrain from harboring love for wealth and possessions even when they are present. (Uludag, Dictionary of Sufi Terms, p. 544).
[181]. *Ahsen-i takvim*: The most beautiful form, the most perfect manifestation of God; a perfected and mature human being.
[182]. *Abjad*: In the ancient alphabet, it is the first word of an expression found at the bottom of each letter and the name of the whole. Abjad reckoning refers to arranging letters like numbers to extract a date or other number from a word or phrase using the abjad letters.
[183]. *Murakaba*: Means observation, supervision, focusing attention on a specific point. In Sufism, it is when the servant has an awareness and understanding that “The Exalted God is aware of all states and actions.” It is to protect the heart from things that harm it, to have the understanding that God sees me every moment, looks upon my heart. (Uludag, Dictionary of Sufi Terms, p. 344).
[184]. *Ma-siva*: Everything other than God. This is also referred to as *ma-sivau'llah*. (Uludag, Dictionary of Sufi Terms, p. 318).
[185]. Due to the necessity of pronunciation, the word Tillovi has been rendered as Tilvi.
[186]. *Iftikar*: To be aware of one’s poverty and weakness in the face of the limitless power of the Supreme Creator. To expose one's own destitution and poverty. To be greatly needy. Humility.
[187]. Greek science: Philosophy.
[188]. *Ayan*: The plural of “ayn,” which means "eye, spring" in Arabic, and refers to “the form of things in Divine knowledge.” Cebecioğlu Ethem, op. cit., p. 69.
[189]. *Ebleh*: Foolish, simpleton. (Özön Mustafa Nihat, Ottoman Turkish Dictionary, Inkılap and Aka, Istanbul, 1979, p. 184).
[190]. *Nihan*: Hidden, concealed, non-existent, unseen. (Özön Mustafa Nihat, op. cit., p. 671).
[191]. *Gaus*: In Arabic, it means refuge and seeking shelter. In Sufism, the one to whom refuge is sought is called a “gaus.” When Sufis are in distress, they say: "Come, O Gaus!", "Help, O Pir!", seeking the spiritual protection of the guide. Various orders have designated different personalities as *gaus*. (Uludag, Dictionary of Sufi Terms, p. 144).
Beloved! Know that the Most Noble Prophet (peace and blessings be upon him) announced to his community the mercilessness and harshness of the world due to His compassion and mercy, and the eternal abode of the Hereafter. Indeed, he said in his hadiths: “O my community and companions! Whoever attains a beautiful life leaves that world before it leaves him.” And He said: "Let each person consider himself as having no relatives or as a guest, so that he may prepare provisions for the Hereafter." And He said: "The love of the world and its desires is the cause of all sins." And He said: “Whenever a portion of the world is given to a believer, his degree in the sight of Allah diminishes; it does not remain as it was.” And He said: "Whoever intends and desires the Hereafter, Allah will give richness to his heart, arrange his affairs and ease them with His help. He will make the world a servant to him. Whoever intends and desires the world, Allah will bring his poverty (constantly) before his eyes. He will scatter his affairs and make them difficult. Such a person will remain in bewilderment. But little of the world will come to him except what is decreed.” And He said: "Every day, a caller calls out three times, saying: Leave the world for those worthy of it, and proceed on the path of the Hereafter." And He said: “Whoever takes more than necessary from the world, he has surely taken his own destruction without knowing it.” And He said: “To abandon the world is ease for the heart and body.” And He said: "The most *zahid* among people is one who abandons the pleasures of the world, comprehends the Hereafter, considers tomorrow as part of his life, and prepares for death." And He said: "The world is a prison for the believer and a journey for the disbeliever.”
It has been said: "The world (life) is an hour. It should be spent in servitude to Allah." And it has been said: “The world is neither pure nor clean for the believer; the believer finds no comfort within it. How could it be pure and clean? It is the prison of the believer and a trial upon his head.” And it has been said: "The most astonishing thing is that a believer who affirms the eternal abode of peace (Paradise) inclines towards this transient and deceptive world."
One day, the Most Noble Prophet (peace and blessings be upon him) slept on a mat. When he awoke, there was an imprint of the mat upon his body. Seeing this, his companions said, "O Messenger of Allah! Let us prepare a bed for you!" He then replied: “I have no connection with this world. My likeness is that of a traveler who rests beneath the shade of a tree on the side of a road, and after resting awhile, continues on his way.” And it has been said: "This world is a bridge; hasten through it." And it has been said: "Acquire as much worldly goods as you will live with, and strive for them as much as you will dwell in the Hereafter." That is to say, strive to make the afterlife prosperous.
The world, which is condemned and cursed in the aforementioned verses and hadith, is far from Allah’s esteem. "Play, amusement, adornment, boasting among people, and the desire for abundant wealth and children" (Al-Hadeed, 57/20) are things that divert the heart from the presence of Allah. Therefore, the Most Noble Prophet (peace and blessings be upon him) forbade acquiring gardens and fields [with ambition] with his saying: "Do not acquire property or gardens. For your desire for the world will increase.”
And it has been said: “Allah has divided the world into three parts: He gave a portion to the believer, a portion to the hypocrite, and the remaining portion to the disbeliever. The believer takes his provision from this world and proceeds on the path of the Hereafter. The hypocrite desires adornment and display; the disbeliever seeks profit and gain.” And it has been said: "This world is not worthy of Muhammad and his family." And it has been said: “People are in a state of heedless sleep. They awaken when they die.” That is, you desire the world while being heedless. Your lives come to an end with your reins completely in its hands, yet your turning towards Allah and your acts of worship remain deficient. Strife arises among you due to worldly possessions. And in his supplication, he said: “O Allah! Make the provision of Muhammad’s family sufficient for them to live!” And it has been said: "The believer who is content with a sufficient amount of provision has found salvation." And it has been said: "That believer has attained salvation who has been satisfied with a sufficient provision.” And it has been said: “Man says, ‘This is mine, this is mine.’ (But in reality) it is an instrument of vainglorious boasting. What does he have besides what he spends for the sake of Allah, consuming and wearing out from his wealth?"
Regarding poetry, my verses are beneficial to those with understanding hearts who are alive. O heart! I have no words for the frivolous; when they become senseless, words vanish within them.
And it has been said: "Renounce the world so that Allah may love you. Do not covet the riches in the hands of people so that people may love you.” And it has been said: “My Lord desired to fill the valleys of Mecca with gold, but I said, ‘O my Lord! I do not desire to remain in luxuries in this world. Rather, let me be hungry one day and full another. When I am hungry, let me remember You, bending my neck in contemplation. And when I am full, let me praise and thank You with joy.’”
Be humble; know that Allah’s creation is superior to you. Tribulation and trial have become a ladder to the Most High.
And it has been said: "Woe to those who serve gold and silver coins and beautifully ornamented garments." That is, he wished destruction upon the heedless ones who abandon works beneficial for the Hereafter and delight in accumulating wealth and wearing beautiful clothes. And it has been said: “The perimeter of the Fire of Hell is surrounded by carnal desires. The blessings of Paradise are veiled with things that the soul dislikes.” That is, one who submits to his worldly desires goes to the Fire of Hell. Yet he does not see the Fire of Hell behind those desires, but only what he craves. He who endures religious hardships which the soul dislikes proceeds to Paradise. But the soul did not see Paradise; it only saw the obstacles before it. And it has been said: "By Allah! I am not worried about your poverty, but my fear for you is that just as those who came before you were destroyed when abundance was given to them like it is given to you, so too will you be destroyed."
And it has been said: “Every day, a herald calls out three times, saying: ‘Let those worthy of it abandon the world and proceed on the path of the Hereafter.’” And it has been said: "Whoever takes more than necessary from this world unknowingly brings about his own destruction.” And it has been said: "Renouncing the world is comfort for the heart and body." And it has been said: “The most ascetic among people is he who renounces the beauties of the world, comprehends the Hereafter, and does not count tomorrow’s day from his life but considers himself among the dead and prepares for death.” And it has been said: "The world is a prison for the believer, and a journey for the disbeliever." And it has been said: "The world (life) is an hour. It should be spent in servitude to Allah." And it has been said: “The world is neither pure nor clean for the believer; the believer finds no comfort within it. How could it be pure and clean? It is the prison of the believer and a trial upon his head.” And it has been said: "The most astonishing thing is that a believer who affirms the eternal abode of peace (Paradise) inclines towards this transient and deceptive world."
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Herein are pronouncements declaring the world to be harsh and merciless. Indeed, he has spoken in his honorable hadith: “O my community and companions! Whoever attains to a beautiful life is one who leaves that world before it abandons him.” And he has said: "Consider yourself as a stranger or a guest in this world; even regard yourself as dead. Thus you may prepare provisions for the Hereafter." And he has said: "Worldly love and desire are the root cause of all sins." And he has said: “Whenever a portion of the world is given to a believer, his degree with Allah diminishes; it does not remain as before.” And he has said: “Whoever intends the Hereafter and journeys towards it, the Exalted God grants abundance to his heart, facilitates and aids in all his affairs, making the world his servant. Whoever intends the world, the Exalted God brings his poverty constantly before his eyes, confuses his affairs, and makes them difficult for him. Such a person remains bewildered, though little of the world is allotted to him; only what is decreed comes to pass.”
And he has said: “Every day, a herald proclaims three times, saying: ‘Abandon the world for its people, and journey towards the path of the Hereafter.’” And he has said: "Whoever takes more than necessary from the world unknowingly brings about his own destruction." And he has said: "To abandon the world is ease and comfort for the heart and body.” And he has said: “The most ascetic among people is one who abandons the beauties of the world, comprehends the realm of the Hereafter, does not count tomorrow from his life span, considers himself among the dead, and prepares for death." And he has said: "The world is a prison for the believer and a journey for the disbeliever.” And he has said: “The world (life) is an hour. It should be spent in obedience to God.” And he has said: "The world is neither clear nor pure for a believer; a believer finds no comfort in it. How could it be clear or pure? It is the prison and affliction of the believer's head." And he has said: “It is most astonishing that a believer who affirms the eternal abode of peace (Paradise) inclines towards this transient and deceptive world.”
And he has said: "Woe to those who serve gold and silver, and beautifully adorned garments!" Meaning, they desire destruction by neglecting works beneficial for the Hereafter, and delighting in accumulating wealth and wearing beautiful clothes. And he has said: “The circumference of the Fire of Hell is surrounded by carnal desires. The blessings of Paradise are veiled with things that the soul does not like.” That is to say, one who obeys his worldly desires goes to the Fire of Hell, but does not see the Hellfire behind those desires; he only sees what excites his appetite. Whoever endures religious hardships which are displeasing to the soul will go to Paradise, though his soul did not see Paradise, but only the obstacles before him. And he has said: “By God, I do not fear your poverty, but my fear for you is that just as abundant wealth was given to those who came before you and destroyed them, so too it may be given to you and destroy you.”
“O Adam’s descendants! Do not grieve when one leaves you of the world's wealth, nor rejoice in what is given to you from it, for the world’s wealth is only yours today and belongs to another tomorrow. So abandon the world and seek the Hereafter!” “Indeed, I have prepared for my righteous servants blessings that your eyes have not seen and your ears have not heard.”
And he has said: "The Exalted God has divided the world into three parts: He gives a portion to the believer, a portion to the hypocrite, and the remaining portion to the disbeliever. The believer takes his provisions from this world and journeys towards the Hereafter. The hypocrite desires adornment and display; the disbeliever seeks profit and gain.” And he has said: "This world is not worthy of Muhammad and his family." And he has said: “People are in a sleep of heedlessness. They awaken when they die.”
-The Poor One, Ismail al-Tilwi, is the ultimate supporter.
And he has said: “One who possesses much wealth is not rich. The truly wealthy one is he who is content with what God has given him.” And he has said: "(Do not acquire) many fields and gardens so that you may be inclined towards the world." And he has said: "The loss a person incurs to his religion due to greed for wealth and honor is greater than the loss two hungry wolves inflict on a flock of sheep." Honor refers to the desire for status, position, and leadership.
And he has said: "Woe to those who serve gold and silver, and beautifully adorned garments!" Meaning, they desire destruction by neglecting works beneficial for the Hereafter, and delighting in accumulating wealth and wearing beautiful clothes. And he has said: “The circumference of the Fire of Hell is surrounded by carnal desires. The blessings of Paradise are veiled with things that the soul does not like.” That is to say, one who obeys his worldly desires goes to the Fire of Hell, but does not see the Hellfire behind those desires; he only sees what excites his appetite. Whoever endures religious hardships which are displeasing to the soul will go to Paradise, though his soul did not see Paradise, but only the obstacles before him. And he has said: “By God, I do not fear your poverty, but my fear for you is that just as abundant wealth was given to those who came before you and destroyed them, so too it may be given to you and destroy you.”
Indeed, these seven things are not inherently bad in themselves. In fact, when used appropriately, they all assist in the Hereafter. As the Most Exalted Prophet (peace and blessings upon him) has praised wealth, saying: “But two kinds of people are envied—one who has been given wealth by God and spends it at night…”
It is incumbent upon you to seek refuge in Him from the trials and tribulations of this world, for it is a deceptive illusion that leads astray those who are not vigilant. Know that the true wealth lies not in abundance of possessions but in contentment with what suffices, and in turning one's gaze towards the eternal realm.
Indeed, the friends of God have stated: All things that benefit a person until his death are reckoned as belonging to this world. Thus, the Most Noble Prophet (peace be upon him) would condemn the world, yet extract blessings from it, saying: "The world and all within it are cursed, except for remembrance of Allah, recitation of the Quran, and words spoken in His pleasure, actions performed, postures assumed, and ways followed—these are not cursed." Verily, these things that are exempted belong to this world, they occur within this world. The Messenger of God (peace be upon him) has exempted certain things from the condemnation of the world because, after death, the soul draws near to them and remains with them.
And he has said: "How excellent is it for a righteous person to possess wealth!'" This hadith also indicates that wealth, in its essence, is neither good nor evil. Rather, any goodness or evil stems from the owner of the wealth; if spent for good, it becomes virtuous, and if spent for ill, it becomes wicked.
O esteemed one! Know that the friends of God have said: All things that benefit a person until his death are reckoned as belonging to this world. Thus, the Most Noble Prophet (peace be upon him) would condemn the world, yet extract blessings from it, saying: "The world and all within it are cursed, except for remembrance of Allah, recitation of the Quran, and words spoken in His pleasure, actions performed, postures assumed, and ways followed—these are not cursed." Verily, these things that are exempted belong to this world, they occur within this world. The Messenger of God (peace be upon him) has exempted certain things from the condemnation of the world because, after death, the soul draws near to them and remains with them.
And he has said: "Every day, a crier calls out three times, saying, 'Leave behind the world for its people, and proceed on the path to the Hereafter.'" And he has said: “Whoever takes more of worldly possessions than is necessary, hastens his own destruction.” And he has said: "To abandon the world is ease for the heart and body." And he has said: "The most ascetic among people is one who abandons the pleasures of this world, perceives the Hereafter, considers tomorrow as part of his life span, and prepares for death." And he has said: “The world is a prison for the believer and a journey for the disbeliever.” And he has said: “The world (life) is an hour. It should be spent in obedience to Allah.” And he has said: "The world is neither pure nor clean for a believer; a believer finds no comfort in it, how can it be pure or clean? It is the prison of the believer and the trouble of his head." And he has said: “The most astonishing thing is that a believer who affirms the eternal abode of peace and tranquility inclines towards this transient and deceptive world.”
For every pursuit related to livelihood is called a snare or garden. And the Most Noble Prophet (peace be upon him) has said: "As for me, I envy the friends who are light of burden [in family and possessions], abundant in prayer and fasting, deriving much pleasure from them, remembering their Lord in secret and openly, not being pointed at among people, having enough provision to suffice them, and enduring it." Having said this, he marveled at their beautiful state, the smallness of their worry, the abundance of their joy, and the absence of fear and sorrow, then struck his blessed thumb against his middle finger and said: "(Such as these) every desire is prepared for them, and every joy is with them.”
O esteemed one! Know that the Most Noble Prophet (peace be upon him) has announced to his community the compassion and mercy he feels, stating that the Hereafter is an eternal abode, while this world is harsh and cruel. As in his hadith: "O my community and O my companions! Whoever attains a good life leaves this world before it leaves him.” And he has said: “Let one consider himself as having no relatives or as a traveler; even let him consider himself among the dead, so that he may prepare provisions for the Hereafter." And he has said: "The love and desire for the world is the cause of all sins.” And he has said: "When a portion of worldly sustenance is given to a believer, his degree in the sight of Allah surely diminishes; it does not remain as it was.”
And he has said: “Every day, a crier calls out three times, saying, 'Leave behind the world for its people, and proceed on the path to the Hereafter.'" And he has said: "Whoever takes more of worldly possessions than is necessary, hastens his own destruction." And he has said: "To abandon the world is ease for the heart and body.” And he has said: "The most ascetic among people is one who abandons the pleasures of this world, perceives the Hereafter, considers tomorrow as part of his life span, and prepares for death." And he has said: “The world is a prison for the believer and a journey for the disbeliever.” And he has said: “The world (life) is an hour. It should be spent in obedience to Allah.” And he has said: "The world is neither pure nor clean for a believer; a believer finds no comfort in it, how can it be pure or clean? It is the prison of the believer and the trouble of his head." And he has said: “The most astonishing thing is that a believer who affirms the eternal abode of peace and tranquility inclines towards this transient and deceptive world.”
“It was the world, taking shape and coming to me. I rejected it and said, ‘Stay away from me!’ When it turned to leave me, it said to me, 'You have escaped from me, but no one after you will escape from me.’" Thus, I weep for it," he has said.
That is, you are in a state of heedlessness towards the world and incline towards it. You surrender your reins completely into its hands until your life comes to an end, and your devotion and worship become deficient. Enmity arises among you due to worldly possessions. And in his supplication, he has said: "O Allah! Bestow upon the family of Muhammad a livelihood that…"
“Act only as much as is necessary for sustenance.” And he has said:
"The believer who is content with sufficient provision has found salvation." And
he has said: “That believer has attained salvation who is satisfied with a sufficiency of provision.” And he has said: "Adam declares his wealth to be 'mine, mine.' (But it is) a means of boasting imagined. What does he have other than what he spends by consuming and wearing from his wealth, and giving charity for the sake of Allah?”
53-You are amazed at the forms of beautiful appearances. But what will you do when death becomes manifest?
For he who abandons the world and its people and follows his own desires has gone from his heart to his Lord. He who observes with sincerity and faithfulness (sincerity) has gone to the presence of God, forgetting the pleasures of the world. He has been freed from the bonds of that which is other than God, and all his affairs have been completed in God.
2-Since you are the most perfect form and the originator of letters by abjad, then the revolution of the heavens is accounted for through you.
And he has said: “Every day a herald calls out three times, saying: 'Abandon the world for its people, and proceed on the path to the hereafter.' ” And
he has said: "Whoever takes more than what is necessary from the world, unknowingly takes his own destruction.” And he has said: “To abandon the world is comfort with heart and body.” And he has said: “The most ascetic of men is he who abandons the beauties of the world and perceives the hereafter, and does not count tomorrow as part of his life span but considers himself among the dead and prepares for death.” And
he has said: "The world is a prison for the believer, but a journey for the disbeliever." And
he has said: “The world (life) is an hour. It should be spent in obedience to God.” And he has said: “The world is neither clear nor pure for the believer; the believer finds no comfort in it. How could it be clear and pure? It is the prison of the believer and a trouble for his head." And he has said: "The most astonishing thing is that a believer who affirms the abode of eternity and peace (paradise) inclines towards this transient and deceptive world.”
40-If you have found the knowledge of the Quran, what need do you have for Greek knowledge? One has expressed love, the other has expressed about things.
And he has said: “Every day a herald calls out three times, saying: 'Abandon the world for its people, and proceed on the path to the hereafter.' ” And
he has said: "Whoever takes more than what is necessary from the world, unknowingly takes his own destruction.” And he has said: “To abandon the world is comfort with heart and body.” And he has said: “The most ascetic of men is he who abandons the beauties of the world and perceives the hereafter, and does not count tomorrow as part of his life span but considers himself among the dead and prepares for death.” And
he has said: "The world is a prison for the believer, but a journey for the disbeliever." And
he has said: “The world (life) is an hour. It should be spent in obedience to God.” And he has said: “The world is neither clear nor pure for the believer; the believer finds no comfort in it. How could it be clear and pure? It is the prison of the believer and a trouble for his head." And he has said: "The most astonishing thing is that a believer who affirms the abode of eternity and peace (paradise) inclines towards this transient and deceptive world.”
. *Nihân*: Hidden, concealed. Nonexistent, unseen.
. *Gavs*: In Arabic, it means refuge or seeking shelter. In Sufism, one to whom refuge is sought is called a "gavs." When Sufis are in distress, they say: “May you arrive, O gavs!”, “Help us, O gavs!”, “Assist us, O master!” and seek the spiritual protection of the gavs. Various orders have designated different personalities as gavs.
. *Iftikâr*: To be aware of one’s poverty and powerlessness in the face of the Almighty Creator's limitless power. To reveal one’s destitution and poverty. To be very needy. Humility.
. *Greek knowledge*: Philosophy.
. *Ayân*: The plural of "ayn," which means “eye” or “spring” in Arabic, and denotes "the divine form of things in divine knowledge." Prof. Dr. Cebecioğlu Ethem, op. cit., p. 69.
. *Ebleh*: Foolish, simpleton.
. In Sufism, *tadharruṭ*: To sever connection with that which is other than God, to turn towards God, and to be occupied with worship and obedience.
. *Zühd*: To behave coldly and disinterestedly, to avoid desire, to turn away. In Sufism: a-To turn towards the hereafter; b-To turn away from both this world and the hereafter; c-Not to allow love of wealth and possessions in the heart even if they are present.
. *Ahsen-i takvîm*: The most perfect form, the most excellent manifestation of God; the perfected man.
Beloved! It should be known that the Most Noble Prophet (peace and blessings be upon him) announced to his community that the hereafter is an eternal abode (dār-ı karar) due to His compassion and mercy, and that the world is merciless and cruel. As he has said in his hadiths: “O my community and companions! Whoever attains a beautiful life, lets him abandon the world before it abandons him.” And he has said: "Let one consider himself as having no relatives or as a guest; even let him consider himself dead, so that he may prepare provisions for the hereafter." And he has said: “The love and desire of the world is the cause of all sins.” And he has said: “Whenever provision is given to a believer, his degree with God surely diminishes; it does not remain as it was.” And he has said: "Whoever intends the hereafter and proceeds on its path, then God will give richness to his heart, and help him by arranging and easing all his affairs. He makes the world a servant for him. Whoever intends the world…”
Ey aziz! Bilinmelidir ki Allah dostları şöyle demişlerdir: Dünya sevgisi kulu Rabb’ının yolundan döndürüp ibadet ve huzurundan alıkoyar. Dünyayı gönülden uzaklaştırmak ve aradan kaldırmak ancak dünyalık her şeyden sıyrılmak (tecerrüd) ve dünyadan yüz çevirmekle (zühd) mümkün olur. Bu zühd ve tecerrüd şunun için sana lâzımdır ki dünyaya meyil ve muhabbetin seni meşgul eder. Dışını (zâhir) sürekli istekler ve çalışma ile bağlayıp hapseder; kalbini de (bâtın) arzu ve isteklerle meşgul eder. Hâlbuki bunların ikisi de Hakk’ın huzurundan ve O’na ibadetten uzaklaştırıcıdır. Çünkü nefis ve kalp, ikisi birdir. Bir şeyle meşgul olduğunda zıddından uzak durmuş olursun. Dünya ile âhiret iki zıdda benzer ki birini memnun eden diğerini kızdırır. Şüphesiz ki dünya ile âhiret, batı ile doğu gibidir. Birine meylettiğin kadar öbüründen uzaklaşırsın.
Tirmîzî , “Zühd” 35; İbn Hibbân, Sahîh , II/32, H. no: 669.
Müslim , “Zühd” 3; Tirmîzî , “Zühd” 31; İbn Hibbân, Sahîh , II/42, H. no:
He has said: “Renounce the world so that the Exalted God may love you. Do not covet the riches in the hands of people so that people may love you.” He has also said: "My Lord desired to fill the valleys of Mecca with gold, but I said, ‘O my Lord! I do not wish to remain in abundance of blessings in this world. Rather, let me be hungry one day and sated another. When I am hungry, I will remember You, bowing my head in contemplation. And when I am sated, I will praise and thank You with joy.’”
He has said: “Indeed, the world is a delicious vegetable and parsley (a type of herb). The Exalted God has given it to you as a trial and examination. For when worldly wealth was abundantly bestowed upon the Children of Israel, they inclined towards garments of pride. They sought out delectable foods and took pleasure in luxurious drinks. Ultimately, they fell into various turmoil and destruction.” He has also said: “The believer should prepare and increase for his soul from his self, for the Hereafter from his world, for old age from his youth, and for death from his life. For the world has been created for you, but you have been created for the Hereafter. [185/a] After death, there is no place to go other than Paradise or Hell.”
He has said: “Indeed, whoever abandons the world and its people and passes beyond the desires of his soul has gone from his heart to his Master. He who observes with sincerity and devotion, forgetting the pleasures of the world, has journeyed towards God’s presence. Having freed himself from the bonds of that which is other than God, he completes every matter with God.”
69- In the section on poetry, my verses are a benefit for those with understanding hearts. O heart! I have no words for the foolish; when they become senseless, words are concealed from them.
He has said: “Three things are pleasing to me from your world: one is women, one is fragrant things, and one is prayer, the light of my eye.” The Messenger of God (peace and blessings be upon him) has praised prayer by accepting it among worldly pleasures.