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Know Yourself AHMED HUL USI ^ 2 KNOW YOURSELF AHMED HULUSI ^ KNOW YOURSELF “Say: ‘I believe in ALLAH and then remain firm on the straight path.” Hz. MOHAMMED (a.s.) 3 HAVING AN ENQUIRING MIND IS HALF WAY TO ACQUIRING KNOWLEDGE. Hz. MOHAMMED (a.s.) Whether you think you know the reality of yourself or you know ALLAH, say ALLAH and then leave all the rest! If you wish, you may continue to spend your whole life with gossiping instead! AHMED HULUSI AHMED HUL USI ^ CONTENTS TRANSLATOR’S PREFACE ---------------------------------------- 8 EDITOR’S NOTE -------------------------------------------------- 14 INTRODUCTION ------------------------------------------------- 16 WERE OUR 'SOULS' CREATED BEFORE OUR BIOLOGICAL BODIES? ----------------------------------------------------------- 22 COMPREHENDING THE SUPREME SIGNIFICANCE OF THE INITIAL LETTER 'B' IS THE FOREMOST ISSUE -------------- 28 4 FUNDAMENTAL PRINCIPLES ---------------------------------- 34 THE IMPORTANCE OF LIVING IN THE PRESENT MOMENT ---------------------------------------------------------------------- 40 MANKIND IS ASLEEP; ONLY WHEN THEY DIE, DO THEY WAKE UP! -------------------------------------------------------- 44 EXTINCTION OF THE SELF IN ALLAH IS IMPOSSIBLE! ---- 72 THE SPIRITUAL PATH DEVIATING HUMANITY FROM THE TRUTH IS NOTHING MORE THAN A RELIGIOUS ORGANISATION ------------------------------------------------- 74 UNLESS IMAGINATIVE FACULTIES ARE ABANDONED, UNITY CAN NEVER BE ATTAINED ---------------------------- 78 SUFISM IS THE PURSUIT OF SELF-CONSCIOUS PEOPLE 80 THE KEY TO KNOWING ONE'S SELF ------------------------- 84 ON THE SUBJECT OF BEHOLDING THE DIVINE TRUTH -- 88 ^ KNOW YOURSELF THE SPIRITUAL PATH DEMANDS COMPLETE SURRENDER TO THE SHEIKH -------------------------------------------------- 94 THE LION TATTOO -------------------------------------------- 102 THE CONCEPT OF UNITY ACCORDING TO IMAM GHAZALI -------------------------------------------------------------------- 104 THE CONCEPT OF UNITY ACCORDING TO ABDUL QADIR AL-JILANI -------------------------------------------------------- 110 UNDERSTANDING OF THE ONENESS OF ALLAH -------- 112 THERE IS NOTHING IN EXISTENCE EXCEPT THE MANIFESTATION OF HIS DIVINE GLORY ----------------- 116 5 HE REVEALS HIMSELF IN WHATEVER FORM HE PLEASES -------------------------------------------------------------------- 120 THE CONCEPT OF MAN AND THE HOMO-SAPIENS SPECIES (MODERN HUMANS) ------------------------------ 124 THE DIVINE TRUTH IS IMMUTABLE REALITY; WHAT ABOUT MAN? -------------------------------------------------- 132 DOES THE DIVINE TRUTH EVER WORSHIP? ------------- 138 PEOPLE WILL SUFFER THE CONSEQUENCES OF THEIR OWN ACTIONS ------------------------------------------------- 144 TAKING THE QUANTUM LEAP IN CONSCIOUSNESS --- 150 WHIRLPOOLS -------------------------------------------------- 156 THE STATIONS OF THE SELF (From a Classical Perspective) ---------------------------------------------------- 162 OUR ENEMY, THE FACULTY OF IMAGINATION --------- 174 AHMED HUL USI ^ THE SPIRITUAL ASCENSION ---------------------------------- 182 A DETAILED EXPLANATION OF THE SPIRITUAL ASCENSION ------------------------------------------------------ 196 ON THE SUBJECT OF THE ANGELS-------------------------- 214 HIS DIVINE PRESENCE EXTENDS TO EVERYTHING THAT TRANSPIRES ----------------------------------------------------- 232 SELF REALISATION --------------------------------------------- 238 RATHER THAN SIMPLY SAYING WORDS, ACT UPON WHAT YOU BELIEVE ------------------------------------------- 244 THE HUMAN BEING APPOINTED AS THE CALIPH, 6 WHETHER MAN OR WOMAN ------------------------------- 250 THE NIGHT OF POWER --------------------------------------- 254 THE DIFFERENCE BETWEEN LORD AND ALLAH --------- 264 WHAT IS IMPLIED BY THE DESCENSION OF ANGELS? - 268 THE ASSEMBLY OF THE SAINTS ----------------------------- 276 THE DUTIES OF THE ANGELS -------------------------------- 286 THE RELATIONSHIP BETWEEN THE BRAIN AND SPIRITUALITY ---------------------------------------------------- 294 THE SPIRIT OF THE SYSTEM --------------------------------- 298 IS IT ANGELIC INSPIRATION OR SATANIC TEMPTATION? --------------------------------------------------------------------- 306 THE DURATION OF THE NIGHT OF POWER -------------- 310 WHAT IS EXERCISING SPIRITUAL AUTHORITY? ---------- 316 ^ KNOW YOURSELF WHAT IS MEANT BY THE JUSTICE OF ALLAH? ---------- 320 WHAT IS DIVINE COMPOSITION (TARKIB)? ------------- 328 GLOSSARY OF TERMS ---------------------------------------- 336 7 AHMED HUL USI ^ ^ TRANSLATOR’S PREFACE Dear Readers, Although most people are preoccupied with earning their 8 livelihoods and pay little attention to spiritual matters, every person has an inherent desire to know the absolute truth. When this dormant power comes to the surface and awakens in some people, they gain a number of spiritual perceptions. It was Ahmed Hulusi who gave me this insight right from the very beginning, which prompted me to immediately translate this book into English. Ahmed Hulusi is an Islamic contemporary Sufi from Turkey who dedicates much of his life to instructing people on the true meaning of Islam and the path of real Sufism. He has written well over 30 books so far, and his primary goal in writing them is to inform those who know little or nothing about the real Islam and to eventually lead them toward understanding. This current book is the translation of one of his many books. It is entitled ‘Kendini Tani’ in Turkish, which is translated into English as ‘Know Yourself’. By presenting intellectual and knowledgeable arguments appropriate for the modern era in this book, Ahmed Hulusi leads the reader through an in-depth ^ KNOW YOURSELF study, the purpose of which is to unveil the ultimate secrets and mysteries involved in knowing oneself and knowing Allah. The central theme of this book is that there is nothing in existence except the One. According to Ahmed Hulusi, the contingent and the necessary were never separate from one another; in fact, they existed from eternity as one. Indeed, the only difference is that the aspect of unity is real, while that of plurality is illusory. Reality is one, but its names are many and it is this plurality which becomes the cause of multiplicity. He points out further that the only true existence belongs to the One, and it is that One which is visible in all manifestations. ‘Things’ have no existence in themselves 9 except as places of manifestation or reflections of the expressions of primordial Unity. This book will also address a very important issue that is mostly misinterpreted by the Sufi circles in our present time and this is the concept of the oneness of Allah. Indeed, if you know yourself as nothing, then you truly know your Lord. However, you cannot know your Lord by making yourself nothing. Many a wise man claims that in order to know one's Lord, one must denude oneself of the signs of one's existence, efface identity and finally rid oneself of one's self. This is a big mistake. How can a thing that does not exist try to get rid of its existence? If you think that to know Allah depends on you ridding yourself of yourself, then you are guilty of attributing partners to Allah, the only unforgivable sin, because you are claiming that there is another existence besides Allah, the all-existent. AHMED HUL USI ^ I would like to stress that the masculine ‘He’ is used in this book as the personal pronoun denoting the existence of Divine Benevolence. There is of course no gender whatsoever to the Divine Reality, either real or implied. The word ‘He’ is the closest realistic usage; that is, it is the practical translation for the Arabic word ‘Hu’, which is the third person pronoun denoting the masculine gender when used in human contexts. However, when used in the context of referring to the Divine, it is genderless and, in reality, it is another one of the Divine Names and Attributes indicating ‘His’ existence. It should be noted that while the masculine pronoun ‘He’ is used in both Arabic and English to denote Allah, ‘He’ is nonetheless transcendentally beyond any gender. In order to 10 add to the understanding and the translation of the concepts discussed in the book, my efforts were concentrated on the following points: 1) I have varied the translation of the Arabic Allah and ‘God’. By doing this, I hope to emphasise the distinctiveness of the Arabic notion of deity, while avoiding the presupposition that the Allah mentioned in the Koran is not some ‘other being’ posed in opposition to what is called ‘God’ in the west. 2) Strictly speaking, the book cannot possibly be a literal word-for-word translation of the original text. Therefore, I must stress that not all sections in the Turkish original lent themselves to translation with equal ease. Some expressions in the original were therefore not just translated, but also adapted to the English usage. Indeed, in doing so, I have departed from a strictly literal rendering wherever necessary in the interest of coherent usage. Hence, many texts have been substantially rewritten and even new texts have been ^ KNOW YOURSELF added where necessary. This is why the present book is more a new book than merely a translation. The author himself has been kind enough to go through the translation with me in most places where I was not sure of the actual meaning and therefore, with his approval, the reader can rest assured that the translation is a faithful one. For this reason, this book is a newly revised edition of the original text, which has undergone a dramatic change in
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