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Fromrose Tonightingales.Pdf Sufi Suhba’s 1 2 From the Rose To the Nightingales FROM THE ROSE TO THE NIGHTINGALES SUFI SUHBA’S Printed and Bound AR Tasarım 1st Printing: 2011-Ankara, Turkey Translated from Turkish 2011 Homepage www.erzincani.com ISBN 978-9944-0746-2-9 Sufi Suhba’s 1 FOREWORD This work is a result of discourses delivered by Our Master Abdurrahim Reyhan (Erzincanî) (the Sultan of hearts) in the gatherings of his followers, disciples. Meticulous care has been given to be faithful to the original form of these discourses while putting them into written form. These discourses have been selected from a wide collection of discourses delivered at different times and in various places. “Discourses on Sufism from the Rose to the Nightingales” (Gülden Bülbüllere Tasavvuf Sohbetleri-41) has been supplied with footnotes in order to appeal to every reader and provide easy reading. May Allah compensate for our shortcomings. We ask for your prayers in that regard. Mehmet Ali Demirci On behalf of everyone whose efforts made this work possible July 2011 1 Gülden Bülbüllere Tasavvuf Sohbetleri-4, Ankara 2008, ISBN 978-9944-0746-0-5 2 From the Rose To the Nightingales CONTENTS Suhba “1” “Come, whoever you are, come again!”...................................................3 Suhba “2” “My love has become the Burâk for me”................................................47 Suhba “3” “They don’t say “grief won’t come, ........................................................69 Suhba “4” “All you posses in this path...................................................................103 Suhba “5” “Not Every Tariqa has this ritual .........................................................159 List of the nomenclature or phrases written in footnotes in the text ...............................................................................201 Sufi Suhba’s 3 Sufi “Suhba”s1 A Sufi Master’s (Sheikh's) Abdürrahim Reyhan Conversations Suhba “1” “Come, whoever you are, come again!” The graces2 bestowed to us by Allah are enormous. For the sake of his Beloved Prophet Hadhrat Muhammad (SAW = PBUH), Allah made Himself known to us through his awliya who are inheritors3 of the prophets. Our precious and exalted greats say: Can there be any other grace bigger than this! So let’s appreciate the value of this grace and hope that Allah increases it. What happens if Allah increases and augments our grace? He amplifies, amplifies, amplifies his grace and finally He shows his jamaal (beauty) to us. Because the jamaal of Allah (jamaalullah = beauty of Allah) is haqq (the truth, the reality) the servant’s seeing the jamaal of Allah is also haqq. There was a madhhab denying the seeing of jamaalullah which, at the end, became batil and disappeared. In 1 The words written in italic letters such as this one (suhba) are explained alphabetically at the end of the text 2 Boons, blessings, favors, benefactions 3 Successors, substitutes 4 From the Rose To the Nightingales this respect, Cenâb-ı Haqq says through the mouth of his Prophet Hadhrat Muhammad (SAW) “We were a hidden4 treasure and we created the men so that we become apparent” and He says in the Quran (51/56) “I have not created the jinn and the men except that they should serve Me”. Allah created us as Muslims. If we live in accordance with our beliefs, Cenâb-ı Haqq promises us to show his jamaal. What are our beliefs? … If we live in accordance with the sharia and tariqa, we reach Haqiqa. Our reality is our spirit. Our spirit came from Allah and it reaches Allah. In an “al-Kalaam al-Kebaar” in Salih Baba Divanı, it is said: When (now that/inasmuch as) the Himma(t) of the lover of Allah (The assistance of awliya of Allah) is with us, (our supporter) That is, “if the Himma(t) of awliya is our assistant” or “if awliya (all of whom are exalted) help us” … When (now that/inasmuch as) the Himma(t) of the friends of Allah is with us When the Shah (Sheikh, leader, head, king) Naqshbandi is ser-Hünkar (head of all spiritual leaders, friends of Allah, sultans, kings, sovereigns, rulers, shahs) When Seyyid Tâhâ and Sıbgatullah5 are in the golden chain of “spiritual masters (murshids) of this Sufi path” Our journey (spiritual travel) will take us up to “gâbe gavseyn” (to the presence of Allah) 4 Unseen, unknown, secret 5 Two of the sheiks taking part in the silsilah (the golden chain of sheiks of Naqshbandiyyah) Sufi Suhba’s 5 “Gâbe gavseyn” is the station given by Cenâb-ı Haqq to His Beloved Hadhrat Muhammad (SAW). It is mentioned in Quran (53/9). In this verse, Cenâb-ı Haqq (Allah, God) says: “My Beloved! You approached me so close that you were at a distance of two eyebrows (two bow-lengths) or (even) nearer”. Of course, a man (human being) can’t reach to the station of our Prophet Hadhrat Muhammad (SAW) (his closeness to Allah) no matter how much he ascends (gets closer to Allah). But it is said that he can climb up there, that is, he can go up to that station. Will he be a prophet, if he can climb up there? No! He won’t be a prophet. But he becomes “inheritor of prophet”. The phrase “inheritor of prophet” means substitute (deputy) of our Prophet Hadhrat Muhammad (SAW). These (the spirits of the sheikhs) are pure spirits6 who reached “Cem-ül Cem” (Allah; Oneness or Unity of Being of Allah; Unification with Allah) They came from “Cem” (Allah) back to the “Farq”,(created world; creatures) Sheikh is the deputy of (substitute for) Muhammad Mustapha When does this happen? … They are “pure spirits”, that is, the spirits of the friends of Allah are “pure spirits”7. “These pure spirits” signifies that they all reached “the station of pure spirit”. And “reaching the station of pure spirit” means that they became estranged to or grew away from everything other than Allah and that they ceded everything other than Allah and that they disposed of everything. They now consist of “A Friend and a 6 These spirits are purified from accidental and defective human features and become as pure as they had been before they were breathed in men (in human shaped bodies). 7 Considering from the point of view of ordinary people (or of a human being not being the friend of Allah), they are “pure spirits”. However, when considered from the point of view of Oneness of Allah “Their spirits are in fact “One and the Same Pure Spirit”, that is, they (their psychal bodies) are mirrors to the “Spirit (attributes) of Allah”. 6 From the Rose To the Nightingales pelt8”. “The Friend” is Allah and “the pelt” is their bodies. They made The Friend sit upon the pelt. What becomes the man who managed to take (to exalt) his spirit to its real station? He becomes the inheritor of the prophets. Salih Baba says in his diwan (collection of his poems) called “Salih Baba Divanı”: These are pure spirits who reached “Cem-ül Cem” (reaching Oneness or Unity of Being of Allah; Unification with Allah) They came from “Cem” (Allah) back to the “Farq”, (created world; creatures) Sheikh is the deputy of (substitute for) Muhammad Mustapha Sâlik, (traveler in the Path to Allah) first of all, becomes “fanâ fish-sheikh”, that is, he annihilates his existence (being/entity) in the existence of his Sheikh. But those who don’t join in tariqa (the spiritual path to Allah) can’t obtain or reach to these graces. They can only be one of those who managed to abandon this world (his worldly-desires). That is, he can save his spirit only from this world; he quits this world’s life (his worldly desires) and becomes only one of the desirers of the life to come. He can be qualified as a dweller of Jannah (Paradise). He of course obtains Jannah or the life to come (hereafter). “The resurrection (revival) after the death…” Isn’t “believing in hereafter (the life to come)” one of the prerequisites of “Faith”? But this world is batil (unreal, false). Men can abandon the world. They can be among those who earned the eternal world (hereafter, jannah). But, it is said that, for man, there are stations of “abandoning the world”, “abandoning the hereafter” and “abandoning the false and deceptive feeling 8 Hide, skin Sufi Suhba’s 7 of abandoning the world and the hereafter”. Men can abandon the world. They can also be among those who earned the eternal world. But they can’t abandon the hereafter by themselves and they can’t abandon the feeling of abandoning or having abandoned the world and the hereafter. As for those who became “fanâ fish-Sheikh”, that is, annihilated their existences (beings/ entities) in the existence of their sheikhs, they abandoned this world, they abandoned the hereafter, and they also abandoned the false and deceptive feeling of having abandoned the world and the hereafter. Of course, this is something very difficult to be understood. This can only be known by the ones who experience this abandonment. Therefore, what happens to a man joining in a tariqa? He becomes “fanâ fish-Sheikh”, that is, he annihilates his existence in the existence of his sheikh. Then, he becomes “fanâ fir-Rasoul”, that is, he annihilates his existence in the existence of the Prophet Hadhrat Muhammad (SAW). Finally he becomes “fanâ fillah”, that is, he annihilates his existence in the Existence of Allah. When he becomes fanâ fillah, he also becomes Cem-ül Cem (One and the Same with Allah). Then, they abandon all of these levels or stations including fanâ fillah and come back to Farq (back among the creatures). That is, they first reach Haqq, (Allah) then return among the creatures. However, this time, when they return among the creatures, they never cease their relations with Haqq (Allah).
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