First Part
The injustice mentioned in this remembrance relates to the fact that the authority derived from divine will does not manifest, and thus such a responsibility emerges. That authority is constrained before the command of the ruler and is not named as an oppressor. When there is divine appointment, one can be an oppressor and suffer a great punishment: “Indeed, We placed the trust upon the heavens, the earth, and the mountains.” Could there be a greater trust than being a representative of Allah among His servants! Therefore, the representative of Allah guides and governs His servants through justice. Hence, continuous peace and the observation of governance are inevitable. In the verse it is said, “They feared to bear the trust and were apprehensive.” That is, they feared failing to fulfill the trust and kept themselves away from it. However, humans take upon themselves the trust that appears in the form of desire and offering. The reason for this is the power of the form in which they were created. In this respect, humans are oppressive towards their own souls. This situation is indicated in the verse: “We shall surely impose a great punishment upon those who are oppressive among you.” When a person accepts the position of vicegerency that has been offered to him, thus oppressing his own soul, Allah makes him taste what He said to Abu Yazid: “Let My servants see Me in My form.” That is, appear as a caliph! “Whoever sees you, has seen Me.” When he took one step, he fell into a swoon. Upon this, the Truth said: “Turn your beloved back to Me, does he not have the power to separate from Me?” Thus, when there is difficulty and constraint in the vicegerency that arises from command and appointment, how could there not be difficulty and constraint in the vicegerency that arises from desire and offering? The person who behaves in a cowardly manner (seeing it as worthless) towards the caliphate that has been offered to him has behaved cowardly because of this remembrance, has abandoned it, has not accepted the responsibility, and has been afraid of it. Among those who possess this remembrance, those who accepted the caliphate have accepted a certain devotion regarding the word “punishment” that came to them at the beginning of their entry into this remembrance. The word “punishment” is derived from the word “uzubet,” which means to take pleasure in something. This situation is expressed in the following verse about Abu Yazid:
“Now I have reached all my desires
Only one punishment remains for me to take pleasure in”
Abu Yazid did not say “elemler,” but said “punishment.” The reason for this is the meaning of “uzubet” in punishment. “Uzubet” means to reach the pleasure of the taste. In other words, Abu Yazid does not seek pleasure from things, but from the taste itself. A similar situation has been said by the wise regarding knowledge: “Knowledge is known through knowledge, and seeing is seen through seeing.” This is how it is according to the theologians. Taste is also perceived through taste. You must know this, because this subject is a secret part of the remembrance.
“Allah speaks the truth and guides to the right path.”
Second Part
THE FIVE HUNDRED AND FORTY-SECOND PART
Knowing the Condition of the Pole whose Verse is: “Whoever is blind in this world will also be blind in the hereafter and will have lost his way”
The hearts in the gnostics become blind, but
Those hearts which are the shelters of the dwellers
“When this decree appears in someone,
Things come forth from him,
He does not become blind,
How could the one who is clearly visible become blind?
God says: “But the hearts in the breasts become blind.” This verse can be interpreted in two ways: one is limitation, and the other is retreat.
You must know that blindness means wonder. The greatest wonder is Allah: the wonder of knowledge. Knowing Allah occurs in two ways: the first is the path of theoretical (speculative) thinking. A person who adopts this path remains in wonder until death. The reason for this is that due to the vastness of the realm of imagination, a doubt can be raised against every evidence. The power of the thinker operates in the realm of imagination through either the data of the sensory powers or the imaginations of the painter’s power. In other words, a thinker’s power is active in the realm of imagination through either the data of the sensory powers or the imaginations of the painter’s power. A person who has such a thought and is “blind” in this world, that is, has died in a state of wonder, will live in that state of wonder, and thus will be brought to the hereafter in that state of wonder. There, when the truth is revealed, the wonder increases because of the change in the forms of the truth. Such a person falls into more delusion and wonder in the hereafter than in the world. Because when he was in the world, he hoped that his wonder would cease if a revelation came to him.
The second method of knowing Allah is through the manifestation of His attributes. Since Allah does not manifest Himself in two ways at once, this knowledge, due to the difference in the modes of manifestation – similar to how a person in the afterlife might be amazed at the change in forms – leads to amazement regarding Allah. Therefore, the amazement encountered by such a person in the afterlife is the same as the amazement experienced by another person in this world. If we consider the insight and definitive evidence possessed by the one who invites to Allah, this insight pertains to the one being invited. In other words, the insight and definitive evidence are not about knowledge itself, but about the path leading to felicity. If the inviter, while possessing insight, were to invite to knowledge, he would still be inviting to amazement. In other words, the inviter possesses insight that there is nothing other than amazement regarding Allah, because just as the task is extremely arduous, it is impossible to limit or define the one being invited. Nothing can be done in this regard. Therefore, only the Truth that you see in every manifestation is present. The perfect person is one who sees the change of forms in the essence, and in this respect, he is similar to a mirror. The one who does not know Allah as a mirror cannot have his foot fixed on a single point of truth in the proof. Therefore, for those who possess manifestations, the knowledge of the afterlife is presented in this world. They are more amazed, according to the rational, just as they are blind in this world. There is nothing that can be demanded or imagined after the manifestation regarding knowing Allah.
This much explanation is sufficient for those who possess reason. “Allah speaks the truth and guides to the right path.” Regarding this remembrance, the words extend further.
Third Section
FIFTH HUNDRED AND FORTY-THIRD SECTION
Knowing the Condition of the Pole, the One Who Has the Verse “Take whatever the Prophet gives you”
What is prophethood? It is the same thing that the prophets have brought.
O mankind! Take it and do not fall into hesitation.
You are a servant who has come to the Prophet himself.
Act according to his command so that your deeds may elevate you.
-Towards Allah, without interruption in rank.
Falling into illusions is a mistake —
Rise to him so that you may reach the rank of permanence —
If you sit still, illusions and fainting will come.
Those who have settled in the conditions will be encompassed.
It is so exalted that it is not similar to a command.
The highest rank is suitable for you; settle there.
Do not let purposes and causes separate you.
He is exalted in quality and attribute.
There is no security or fear in Him.
You are you; you are His master.
You should do for yourself what His companions have done.
There should be no helplessness in your actions.
There should be no idleness or weariness in you.
May Allah help us with a soul from Himself, know that Allah provides mercy to His servants through His own hands and through the hands of His prophets. When something comes through the hand of a prophet, you should take it without looking at a scale. When something comes from the hand of Allah, you should take it after weighing it with a scale. Because although Allah is the same as all givers, He has forbidden you to take everything that is given. This is indicated in the verse: “Whatever He forbids you, stay away from it.” Therefore, taking something from the prophet is more beneficial for you and brings about a stronger manifestation of felicity. Thus, you must take everything from the prophet without hesitation, while taking from Allah must be done within limits. In other words, since the prophet himself is limited, taking from him is unlimited, while Allah Himself is absolute in opposition to limitation, and taking from Him is limited. You should consider how strange this situation is! This is similar to being both the First, the Last, the Evident, and the Hidden at the same time. Thus, limitation and absoluteness appear on both sides. The reason for this is that Allah did not send His prophet to us, His ummah, to set a trap, but to explain the revealed scripture. Therefore, Allah has not limited the things we take from the prophet, and it has been commanded to us without any limitation to follow the prophet’s words, because we are certain that there is no trap in the revelation brought by the prophet. However, taking something from Allah is different, because there are traps in Allah’s servants, which are not known to the servants. Allah says:
“They have set traps, and we have set traps, but they are unaware.” In another verse, it is said, “We will cast them into traps from what they do not know,” and in another verse, “I will also set traps,” and “My trap is very strong.” Allah is the most benevolent among those who set traps. In contrast, Allah has not created this kind of partnership for the prophets.
They have been sent as explainers, announcers of good news, and warners, and all of these are true. To the Prophet, He has given such a balance that whoever wishes to be safe from Allah’s trap must constantly hold that legitimate balance in his hand. That balance, man has received from the Prophet and has become his heir. Thus, everything that comes from Allah to man must be placed on that balance; if the balance accepts it, it must be taken, and if it does not accept it, it must be left to Allah. Leaving such a matter is acting in accordance with divine command and not allowing oneself to be in a position that would accept that matter which the balance does not accept. Cüneyd-i Bağdadi says: “Our knowledge is limited to the Book and the Sunna.”
These are the two pans of the balance. The meaning of this statement is that the result of the action of tasavvuf (the science) must be according to the Book and the Sunna. If you are determined to take whatever Allah gives you, you must be in a state of submission and, according to that state, you must say that what you have taken is not attractive to you. When you say that and take it from Allah, even though it is a trap from Him, you will escape from the trap and will not find it because of the statement “not attractive.” Because here, it is a transaction and Allah cannot be subjected to conditions. This is the due of the station of the Truth according to the knowledge of pleasure. Whoever presents conditions to Allah is someone who does not know Him or brings evidence against Him. If such a person knows that Allah has sent him to prepare himself for that matter, as commanded, he has made a good statement about Allah. Nevertheless, it is necessary not to compare Allah with another created being! Just as He is ignorant about you, He is not ignorant about Himself, and therefore, presenting conditions is of no benefit. When Hz. Musa was sent as a prophet, he said: “My Lord! Open my heart, make my task easy, loosen the tightness from my tongue, make my speech understood, send me a companion from my family, my brother Harun, to support me and be a helper in my task.” Allah gave him all these things. However, Hz. Muhammad never said any of these. Therefore, the most appropriate behavior is to be Muhammad. The reason Allah conveyed the words of Hz. Musa to us is to show that it is permissible to present conditions to the one who appoints a successor. In other words, presenting conditions by someone who is entrusted with a task does not create a responsibility. Look! When Hz. Musa was sent on the night of Isra and Allah made the prayer obligatory, he said to the Prophet: “Turn to your Lord, this ummah cannot bear this much prayer!” Then he gave a reason and said: “I have burdened the Children of Israel.” Hz. Muhammad, however, turned to Allah in accordance with His command, not because of Hz. Musa’s words. When Allah mentions the prophets, He says to the Prophet: “They are those whom Allah has guided, so follow their guidance.” The Prophet turned to Allah in accordance with His command, and more goodness emerged. In tasavvuf, one of the benefits of acquiring a sheikh is also this, you must know this!
If you are sure, you must take what He gives you
Do not be hesitant, hesitation makes things harder
If you are wise, knowledgeable, and intelligent
The command you have requested has come to you
“Allah speaks the truth and guides to the right path.”
Fourth Section
THE FOUR HUNDRED AND FORTY-FOURTH SECTION
The Knowledge of the State of the Poles, the Verse Being “There are watchful guardians strong in His presence”
There is a representative watching over the tongue
He watches over the words spoken by the tongue
If you have the sight, then speak it
Act entirely in accordance with the truth
May all your powers be like that —
They are all the same, the unknown reality
If you learn my advice and observe it
You will also know who the sent guardian is
Allah thus says: “There are overseers upon you, noble scribes, who know what you do.” The Messenger of Allah says: “Allah is in the tongue of every speaker.” The Messenger of Allah said this sentence without distinguishing anyone and used the word in an indeterminate manner. According to this, everyone who has a tongue and speaks is present before Allah, and “the one present before Allah is a witness.” Not everyone who speaks attributes their speech to Allah. As an example of attributing speech to Allah, we can cite the hadith: “Allah said through the tongue of His servant, ‘He who praises Him is heard.'” The servant beloved by Allah, who performs supererogatory acts of worship, is the one for whom Allah is the tongue (and all His powers), and thus the ranks are ordered: The scribe and guardian angel are present in every human being and write down every word they say. Therefore, the angel only writes what the human being says. When a person utters a word and casts it forth, the angel takes it. Whereas Allah is present when He speaks. The angel also sees that word as “light.” In other words, it is taken as a light that He casts upon Himself. The angel always takes that word and keeps it with them until the Day of Resurrection. When a human being performs an action, the angel knows that the person has performed a specific action, but does not write it down until it is uttered. Guardian angels know the deeds of the servant, but they do not write them down until they are spoken. When the person utters the deed, the angels write it down. Therefore, the angels, who do not know the intention in the servant’s deed, are only “testifiers to the declaration.” For this reason, the angels who ascend by taking the deeds, while they ascend along with the deed, look down upon it. Whereas the deed they look down upon is taken from them, accepted, and recorded in the rank of “illiyyin.” In contrast, for some deeds that the angels value highly, it is said to them: “This deed strikes the face of its owner.”