BEŞİNCİ BAB · YEDİNCİ FASIL · Sekizinci Madde
The Eighth Article
The seeker (sālik) who enters the path of the Mukarrabūn, upon attaining a tranquil soul (nafs-i mutma’inne), announces to the Protectorate Fortress of the Divine Beloved (Mevlâ) that he has overcome the cursed Satan.
O Noble One! Know that the friends of Allah have said: When the sincere seeker reaches the fourth station, a state of complete maturity arises within him, causing him to flee from everything other than God and seek nearness to His friendship. He loves His immaculate Essence and follows the Blessed Prophet (s.a.v.). He accepts his words, actions, and character wholeheartedly, deriving life for his soul and delight in his faith from all these things. He finds the bliss of Paradise through the light of gnosis (irfān). He proceeds straight according to the commands of the religion. He continues thus until he dies a natural death.
Whenever a thought enters the heart of this perfected one, he immediately compares it with the words and actions of the Most Noble Prophet (s.a.v.). If it is in accordance with his behavior, he acts upon it; otherwise, he abandons it, saying: “This is nothing but the whisper of Satan.”
He knows that the Most Noble Prophet (s.a.v.) did not abandon any obligatory or desirable act until his death and departure to the Hereafter. Abandoning righteous deeds has never been heard from either the saints or the scholars. The perfected one, sincere in his love, certainly knows that all thoughts incompatible with the Sharia are misguidance. For he considers the esoteric interpretations of the people of inwardness (bâtin) which do not conform to the outward observance as false. Thus, he progresses straight on the path of worship (tarīk-i ibādah) and overcomes the cursed Satan. He knows that the Most High has said: “Surely you have no power over My servants” (Hūd 15/42). The secret of the Sharia’s outward form (sırr-ı shari‘a) has been revealed to him, and he sees it as a vast ocean hidden within the outward observance of the law. A heedless person who does not act according to the outward form of the Sharia cannot be either a knower (ʻārif) or perfected one (kāmil). The inner meaning and secret of religion are not revealed to him. Perhaps he becomes a heretic and remains in error. For it has been revealed to the Prophet (s.a.v.): “Say: If you love Allah, then follow me; Allah will surely love you” (Āl ʻImrān 3/31). This verse alone is sufficient as a measure for everyone to live their lives within the framework of the religion’s commands and prohibitions until they migrate to the Hereafter.
As for the knower (ʻārif) and perfected one (kāmil) who acts according to the outward form of the Sharia, they will surely attain its inner meaning and secret, and from there reach the secrets of God. Thus, they attain states that occur within the power of the One Who turns and transforms hearts (Mukallib). These secrets are known only by those perfected ones whose outer forms conform to the commands of religion and whose inner selves are illuminated with truth; nothing appears doubtful or confused to them. Cursed Satan cannot even approach near them, and if he does, he will find no way to influence them or lead them astray.
It is related that one day in the desert, Satan approached Shaykh Abd al-Qādir Gīlānī (may Allah be pleased with him) and said: “O Abd al-Qādir! I am Allah, and I have made all prohibitions permissible to you; do as you please.” This perfected shaykh replied: “You are lying. You are Satan, and Allah does not command evil deeds.”
O Seeker of Truth! Let your insight pierce the veil and see this Sharia – what a magnificent fortress of grace it is. How exalted in rank is he who acts according to its rulings in both worlds, how noble, how honorable, and secure from all dangers! With this state, he enters the company of the righteous (ebrār), worshippers (ʻābidīn), doers of good (ahyār), knowers (ʻārifīn), liberated ones (aḥrār) and perfected ones (kāmilīn) and seeks refuge in a fortified stronghold.
No one is safe from the deceptions and snares of the cursed Satan, except those who receive help from the Best of Helpers, the Most High Allah; those who firmly adhere to the commands of religion and follow the path of perfect guides; and those who continue in the company of scholars who act according to their knowledge.
May the blessings and peace of Allah be upon our Prophet Muhammad Mustafa (s.a.v.) and upon his pure family and companions. All praise belongs to the Lord of the Worlds.
Up until this point, in the Third Treatise of this valuable and beneficial book, all the conditions and foundations of the path of gnosis have been explained, along with the customs and manners that lead the seeker (sālik) to the presence of the Divine. The causes by which one reaches the spiritual presence of the Lord of all existence have been given in a well-ordered and systematic manner, along with the wise sayings of the blessed saints whose words are in accordance with the outward form of religion, so as to encourage people on this path, and it has been deemed sufficient to explain and write these principles in this measure. Now, at the conclusion of this chapter of this treatise, it is fitting to complete it with a passage explaining the beautiful qualities of our master, the Supreme Gaus, Poorullāh Shaykh Ismā’il Tillovī (may Allah be pleased with him). For it is said: “Mercy descends upon assemblies where the righteous are remembered.” Because mercy is dependent on love for the righteous.
Poem
Remember those who attain eternal life with praise!
Let your memory delight you with their remembrance.
Verse 1:
We are lovers of the moon, speak from the lunar cycle,
Speak of the jasmine flower and that honey and sugar.
2:
Release the six and seven to find the hidden young man;
Our origin is love alone – speak of that father.
3:
I would weep with longing for love,
Thus I am; say you are the light of vision.
4:
I have turned all faces toward you, O soul-father,
Cast aside egoism from the beauty of grace, speak.
5:
A moonlit face appeared and said, “Love is mine,”
Abandon reason – that secret is destined by fate, speak.
6:
Whatever you say to my heart, it surrenders immediately;
Speak your secret in a manner free from human form.
7:
Through the company of love, let tranquility dwell in your tongue, O Truth!
Do not move your body with haste on a journey within your tongue.
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The coarse flour, the millet and barley, the juice and sap, the fragrance of garlic with a beautiful scent, wool and silk, soft bedding and dry straw, the young and the old, those esteemed by others but disdained by the True One – for them there is no difference between a king and a mendicant. Of these, whichever happens to be present, he prefers its counterpart and does not desire it. This perfect one finds the best of ways—the middle path—in hunger and satiety, wakefulness and sleep, silence and speech, solitude and companionship; in short, in all customs and observances. That is to say, in every state and action, his way lies between excess and deficiency. As the most perfect of the perfected ones and the guide to the straight path, the Spirit of Our Most Noble Prophet (peace and blessings be upon him) has said: “I swear by Allah that you are most fearful of Him and most pious among you, yet sometimes I fast, sometimes I break my fast; sometimes I pray, sometimes I rest; sometimes I marry women.” Thus he announced that being moderate in all matters is the fairest of states, the most honorable of virtues, and belongs to those who have attained perfection.
5 – “Be, and it becomes” – a sea wherein lies the desired essence, the ultimate point to be reached.
One sign of a perfect guide is his ability to conceal faults and shortcomings. He does not reveal anyone’s flaws to another, especially concealing the states and secrets confided to him by seekers; he does not disclose them to anyone. The heart of this perfected one is so generous that he has no expectations from anyone and is independent of all. His character is so beautiful that he never becomes angry with anyone nor speaks harsh words. He hates only for Allah’s sake; then, and only then, does he speak with hatred. In the eyes of a perfect one, all foods and scents are the same; good and bad are equal. All garments and tactile pleasures are alike in his sight. To him, coarse flour is like fine wheat, millet is like rice, juice is like water, the fragrance of garlic is like a beautiful scent, wool is like silk, dry straw is like soft bedding, youth is like old age, those esteemed by others are like those disdained by all; for him there is no difference between a king and a mendicant. Whichever of these happens to be present, he prefers its counterpart and does not desire it. This perfect one finds the best of ways—the middle path—in hunger and satiety, wakefulness and sleep, silence and speech, solitude and companionship; in short, in all customs and observances. That is to say, in every state and action, his way lies between excess and deficiency. As the most perfect of the perfected ones and the guide to the straight path, the Spirit of Our Most Noble Prophet (peace and blessings be upon him) has said: “I swear by Allah that you are most fearful of Him and most pious among you, yet sometimes I fast, sometimes I break my fast; sometimes I pray, sometimes I rest; sometimes I marry women.” Thus he announced that being moderate in all matters is the fairest of states, the most honorable of virtues, and belongs to those who have attained perfection.
For within it, the sovereignty of the inner realm has reached its highest station, and the struggle with the self is complete. In this state, a perfect one no longer needs to perform ascetic practices, for he has found the middle way and is content with it. Thus, this person has no desires or longings remaining, and he has attained all that he seeks; yet he continues to desire only the pleasure of his Lord. His actions are goodness and worship. [346/a]
His breaths are power, might, and assistance from the All-Powerful God. His sweet words are pure knowledge and wisdom—a delight and sweetness in themselves. His blessed face is peace and light. When people see this esteemed person, they are reminded of the remembrance and contemplation of Allah; they turn to Him with reverence and fear. How could they not, for they behold the face of a saint?
4 – The kings of the realm of the unseen! Falcons of the nearness of “the innermost”!
The Name Kahhar is specific to the pole of the saints, through whom the pole assists seekers by sending them light, guidance, and joyous news. Even the sudden appearances in the hearts of seekers—unprompted ecstasy, joy, and peace—are assistance from the time’s pole, a response to their remembrance and devotion.
Up until this point in this valuable and beneficial book, the conditions and foundations of the path of gnosis have been explained, along with the customs and manners that lead the seeker to the presence of the Divine. The causes by which all beings reach the spiritual presence of the Lord of the worlds—[through] the wise sayings and actions of blessed saints who conform outwardly to the religion—have been given in a certain order and arrangement, care being taken to encourage people on this path, and it has been deemed sufficient to explain and write these principles in this measure. Now, it is fitting to conclude this final chapter of this discourse with a description of the beautiful qualities of our Shaykh, our revered guide, the eminent Fakirullah Shaykh Ismail Tillovi (may Allah have mercy on him). For it is said: “Mercy descends upon assemblies where the righteous are mentioned,” for mercy is dependent upon love for the pious.
Note: Yarma – Refers to coarsely ground barley or low-quality wheat, soaked and softened for animal feed. It was eaten by people in times of hardship and famine.
Bukhari, Nikah 1; Muslim, Nikah 5. See also Nasa’i, Nikah 4.
See: Yasin, 36/82.
Muslim, Iman 164, Abu Dawud, Buyu 50.
Pole – In Sufism, the most eminent of the saints; a- The greatest saint, b- The single place in the world where Allah manifests His presence, c- The pole is the soul of the world, and the world moves around him like his body. All things are governed by him. (Uludag, op. cit., p. 299.)
See: An-Najm, 53/9.
Asceticism – In Sufism, practices undertaken to break the desires of the self through hardship and restraint.
The distancing of the mind and intellect from everything other than God is to concentrate them entirely on God.