This book is not a comprehensive study of Rumi and Gülen, but it seeks to explore the places where the thought of the one is echoed in the thinking of the other, either overtly or indirectly —and to note ways in which the opposite is true: that Gülen diverges from Rumi. The book is also seeking to suggest some of the larger contexts in which the thinking of both resides. Given the wide-ranging aspects of their respective writings, it should not be surprising if, minimally, we can find important foundation stones in both philosophy and theology in the edifices that they each construct.
Showing posts with label dervish. Show all posts
Showing posts with label dervish. Show all posts
Friday, May 3, 2013
NEW BOOK: Embracing the World: Fethullah Gulen's Thought and Its Relationship with Jelaluddin Rumi and Others by Dr Ori Soltes
This book is not a comprehensive study of Rumi and Gülen, but it seeks to explore the places where the thought of the one is echoed in the thinking of the other, either overtly or indirectly —and to note ways in which the opposite is true: that Gülen diverges from Rumi. The book is also seeking to suggest some of the larger contexts in which the thinking of both resides. Given the wide-ranging aspects of their respective writings, it should not be surprising if, minimally, we can find important foundation stones in both philosophy and theology in the edifices that they each construct.
Wednesday, February 23, 2011
FETHULLAH GULEN - Sufism And Its Origins
Sufism And Its Origins
M. Fethullah GULEN
See also Dr Zeki Saritoprak's FETHULLAH GULEN: A sufi in his own way - LINK
Sufism (tasawwuf) is the path followed by Sufis (adherents of Islamic mysticism) to reach the Truth-God. While this term usually expresses the theoretical or philosophical aspect of this search, its practical aspect is usually referred to as "being a dervish."
WHAT IS SUFISM?
Sufism has been defined in many ways. Some see it as God's annihilating the individual's ego, will, and self-centredness and then reviving him spiritually with the lights of His Essence so that he may live according to His will. Others view it as a continuous striving to cleanse one's self of all that is bad or evil in order to acquire virtue.
Junayd al-Baghdadi, a famous Sufi master, defines Sufism as a method of recollecting "self-annihilation in God" and "permanence or subsistence with God." Shibli summarizes it as always being together with God or in His presence, so that no worldly or other-worldly aim is even entertained. Abu Muhammad Jarir describes it as resisting the temptations of the carnal self and bad qualities and acquiring laudable moral qualities.
There are some who describe Sufism as seeing behind the "outer" or surface appearance of things and events and interpreting whatever happens in the world in relation to God. This means that a person regards every act of God as a window to "see" Him, lives his life as a continuous effort to view or "see" Him with a profound, spiritual "seeing" indescribable in physical terms, and with a profound awareness of being continually overseen by Him.
All of these definitions can be summarized as follows: Sufism is the path followed by an individual who is seeking to free himself or herself from human vices and weaknesses in order to acquire angelic qualities and conduct pleasing to God. Such a goal can be realized by living in accordance with the requirements of God's knowledge and love, and in the resulting spiritual delights that ensue.
Sufism is based on observing even the most "trivial" rule of Shari'a in order to penetrate their inner meaning. An initiate or traveler on the path (salik) never separates the outer observance of the Shari'a from its inner dimension, and therefore observes all of the requirements of both the outer and the inner dimensions of Islam. Through such observance, he or she travels toward the goal in utmost humility and submission.
Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires that the initiate should strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. He should purify his heart from all other attachments, and resist all carnal inclinations, desires, and appetites. He should lead his life in a spiritual manner, always be ready to receive divine blessing and inspiration, and in strict observance of the example left behind by Prophet Muhammad. Convinced that attachment and adherence to God is the greatest merit and honor, he should renounce his own desires for the demands of God, the Truth.
After these [preliminary] definitions, we should discuss the aim, benefits, and principles of Sufism.
Sufism requires the strict observance of all religious obligations, an austere lifestyle, and the renunciation of carnal desires. Through this method of spiritual self-discipline, the individual's heart is purified and his senses and faculties are employed in the way of God, which means that he can now begin to live on a spiritual level. Sufism also enables man, through the constant worship of God, to deepen his awareness of himself as a devotee of God. It enables him to renounce this transient world and the desires and emotions that it engenders, and awakens him to the reality of the other world that is turned toward God's Divine Beautiful Names.
Sufism allows the individual to make this transition, for it develops the angelic dimension of one's existence and enables the acquisition of a strong, heart-felt, and personally experienced conviction of the articles of faith that he had accepted only superficially.
The principles of Sufism may be listed as follows:
1. Reaching true belief in God's Divine Oneness and living in accordance with its demands.
2. Heeding the Divine Speech (the Qur'an), and discerning and then obeying the commands of the Divine Power and Will as they relate to the universe (the laws of creation and life).
3. Overflowing with Divine Love and getting along with all other beings in the realization (originating from Divine Love) that the universe is a cradle of brotherhood.
4. Giving preference or precedence to the well-being and happiness of others.
5. Acting in accord with the demands of the Divine Will-not with the demands of our own will-and living in a manner that reflects our self-annihilation in God and subsistence with Him.
6. Being open to love, spiritual yearning, delight, and ecstasy.
7. Being able to discern what is in hearts or minds through facial expressions and the inner, Divine mysteries and meanings of surface events.
8. Visiting spiritual places and associating with people who encourage the avoidance of sin and striving in the way of God.
9. Being content with permitted pleasures, and not to taking even a single step toward that which is not permitted.
10. Continuously struggling against worldly ambitions and illusions that lead us to believe in the eternal nature of this world.
11. Never forgetting that salvation is possible only through certainty or conviction of the truth of religious beliefs and conduct, sincerity or purity of intention, and the sole desire to please God.
Two other elements may be added: acquiring knowledge and understanding of the religious and gnostic sciences, and following the guidance of a perfected, spiritual master. Both of these are of considerable significance the Naqshbandiyah Sufi order.
It may be useful to discuss Sufism according to the following basic concepts, which often form the core of books written on good morals, manners, and asceticism, and which are regarded as the sites of the "Muhammadan Truth" in one's heart. They can also be considered lights by which to know and follow the spiritual path leading to God.
The first and foremost of these concepts is wakefulness (yaqaza), which is alluded to in several Prophetic sayings (hadiths): "My eyes sleep but my heart does not," and "Men are asleep. They wake up when they die."
THE ORIGIN OF SUFISM
As the history of Islamic religious sciences tells us, religious commandments were not written down during the early days of Islam; rather, the practice and oral circulation of commandments related to belief, worship, and daily life allowed the people to memorize them. Thus it was not difficult to compile them in books later on, for what had been memorized and practiced was simply written down. In addition, since religious commandments were the vital issues in a Muslim's individual and collective life, scholars gave priority to them and compiled books on them. Legal scholars collected and codified books on Islamic law and its rules and principles pertaining to all fields of life. Traditionists established the Prophetic traditions (hadiths) and way of life (sunnah), and preserved them in books. Theologians dealt with the issues concerning Muslim belief. Interpreters of the Qur'an dedicated themselves to studying its meaning, including issues that would later be called "Qur'anic sciences," such as naskh (abrogation of a law), inzal (God's sending down the entire Qur'an at one time), tanzil (God's sending down the Qur'an in parts on different occasions), qira'at (Qur'anic recitation), ta'wil (exegesis), and others. Thanks to these universally appreciated efforts, the truths and principles of Islam were established in such a way that their authenticity cannot be doubted.
While some scholars were engaged in these "outer" activities, Sufi masters were mostly concentrating on the pure spiritual dimension of the Muhammadan Truth. They sought to reveal the essence of man's being, the real nature of existence, and the inner dynamics of man and the cosmos by calling attention to the reality of things lying beneath and beyond their outer dimension. Adding to the Qur'anic commentaries, the narrations of the Traditionists, and the deductions of the legal scholars, the Sufi masters developed their ways through asceticism, spirituality and self-purification-in short, their practice and experience of religion. Thus the Islamic spiritual life based on asceticism, regular worship, abstention from all major and minor sins, sincerity and purity of intention, love and yearning, and the individual's admission of his essential impotence and destitution became the subject-matter of Sufism, a new science possessing its own method, principles, rules, and terms. Even if various differences gradually emerged among the orders that were established later on, it can be said that the basic core of this science has always been the essence of the Muhammadan Truth.
The two aspects of the same truth-the commandments of the Shari'a and Sufism- have sometimes been presented as mutually exclusive. This is quite unfortunate, as Sufism is nothing more than the spirit of Shari'a, which is made up of austerity, self-control and criticism, and the continuous struggle to resist the temptations of Satan and the carnal, evil-commanding self so as to be able to fulfill religious obligations. While adherence to the former has been regarded as exotericism (self-restriction to the outer dimension of religion), following the latter has been seen as pure esotericism. Although this discrimination partly arises from assertions that the commandments of the Shari'a are represented by legal scholars or muftis, and the other by the Sufis, it should be viewed as the result of the natural, human tendency of assigning priority to that way which is most suitable for the individual practitioner.
Many legal scholars, Traditionists, and interpreters of the Qur'an produced important books based on the Qur'an and the Sunna. The Sufis, following the methods dating back to the time of the Prophet and his Companions, also compiled books on austerity, the spiritual struggle against carnal desires and temptations, states and stations of the spirit. They also recorded their own spiritual experiences, love, ardor, and rapture. The goal of this literature was to attract the attention of those whom they regarded as restricting their practice and reflection to the "outer" dimension of religion, and directing it to the "inner" dimension of the religious life.
Both Sufis and scholars sought to reach God by observing the Divine obligations and prohibitions. Nevertheless, some extremist attitudes-occasionally observed on both sides-caused disagreements. Actually there was no substantial disagreement, and it should not have been viewed as a disagreement, for it only involved dealing with different aspects and elements of religion under different titles. The tendency of specialists in jurisprudence to concern themselves with the rules of worship and daily life and how to regulate and discipline man's individual and social life, and that of Sufis to provide a way for man to live at a high level of spirituality through self-purification and spiritual training cannot be considered a disagreement. In fact, Sufism and jurisprudence are like the two schools of a university that is seeking to teach its students the two dimensions of the Shari'a and to enable its students to practice it in their daily life. One school cannot survive without the other, for while one teaches how to pray, how to be ritually pure, how to fast, how to give charity, and how to regulate all aspects of daily life, the other concentrates on what these and other actions really mean, how to make worship an inseparable part of man's existence, and how to elevate man to the rank of a universal, perfect being-a true human being. That is why neither discipline can be neglected.
Although some self-proclaimed Sufis have labelled religious scholars as "scholars of ceremonies" and "exoterists," real, perfected Sufis have always depended on the basic principles of the Shari'a and have based their thoughts on the Qur'an and the Sunna. They have derived their methods from these basic sources of Islam. Al-Wasaya wa al-Ri'aya (The Advices and Observation of Rules) by al-Muhasibi, al-Ta'arruf li-Madhhabi Ahi al-Sufism (A Description of the Way of the People of Sufism) by Kalabazi, al-Luma' (The Gleams) by al-Tusi, Qut al-Qulub (The Food of Hearts) by Abu Talib al-Makki, and al-Risala (The Treatise) by al-Qushayri are among the precious sources where Sufism is dealt with according to the Qur'an and the Sunna. Some of these sources concentrate on self-control and self- purification, while others elaborate upon various topics concerned with Sufism.
After these great compilers came Hujjat al-Islam Imam al-Ghazzali author of Ihya' al-Ulum al-Din (Reviving the Religious Sciences), his most celebrated work. He reviewed all of Sufism's terms, principles, and rules, and, establishing those agreed upon by all Sufi masters and criticizing others, united the outer (Shari'a and jurisprudence) and inner (Sufi) dimensions of Islam. The Sufi masters coming after him presented Sufism as one of the religious sciences or a dimension thereof, promoting unity or agreement among themselves and the so-called "scholars of ceremonies." In addition, they made several Sufi subjects, such as the states of the spirit, certainty or conviction, sincerity and morality, part of the curriculum of madrassas (institutes for the study of religious sciences).
Although Sufism mostly concentrates on the inner world of man and deals with the meaning and effect of religious commandments on man's spirit and heart and is therefore abstract, it does not contradict any of the Islamic ways based on the Qur'an and Sunna. In fact, as is the case with other religious sciences, its source is the Qur'an and the Sunna, as well as the conclusions drawn from the Qur'an and the Sunna via ijtihad (deduction) by the purified scholars of the early period of Islam. It dwells on knowledge, knowledge of God, certainty, sincerity, perfect goodness, and other similar, fundamental virtues.
Defining Sufism as the "science of esoteric truths or mysteries," or the "science of man's spiritual states and stations," or the "science of initiation" does not mean that it is completely different from other religious sciences. Such definitions have resulted from the Shari'a-rooted experiences of various individuals, all of whom have had different temperaments and dispositions, over the centuries. It is a distortion to present the viewpoints of Sufis and the thoughts and conclusions of Shari'a scholars as essentially different from each other. Although it is undeniable that some Sufis have been fanatic adherents of their own ways, and that some religious scholars (i.e., legal scholars, Traditionists, and interpreters of the Qur'an) have restricted themselves to the outward dimension of religion, those who follow and represent the middle, straight path have always formed the majority. Therefore it is wrong to conclude that there is a serious disagreement, which most likely began with some unbecoming thoughts and words uttered by some legal scholars and Sufis against each other, between the two groups. When compared with those on the side of tolerance and consensus, those who have started or participated in such conflicts are very few indeed. This is natural, for both groups have always depended on the Qur'an and Sunna, the two main sources of Islam.
In addition, the priorities of Sufism have never been different from those of jurisprudence. Both disciplines stress the importance of belief and of engaging in good deeds and good conduct. The only difference is that Sufis emphasize self-purification, deepening the meaning of good deeds and multiplying them, and attaining higher standards of good morals so that one's conscience can awaken to the knowledge of God and thus embark upon a path that leads to the required sincerity in living Islam and obtaining God's pleasure. By means of these virtues, man can acquire another nature, another heart, a spiritual intellect within the heart, a deeper knowledge of God, and another "tongue" with which to mention God, he can observe all Shari'a commandments based on a deeper awareness of, and with a disposition for, devotion to God.
An individual practitioner of Sufism can use it to deepen his or her spirituality. Through the struggle with one's self, solitude or retreat, invocation, self-control and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all the major and minor principles of faith.
OTHER WRITING OF FETHULLAH GULEN
Rumi Forum sites:
M. Fethullah GULEN
See also Dr Zeki Saritoprak's FETHULLAH GULEN: A sufi in his own way - LINK
Sufism (tasawwuf) is the path followed by Sufis (adherents of Islamic mysticism) to reach the Truth-God. While this term usually expresses the theoretical or philosophical aspect of this search, its practical aspect is usually referred to as "being a dervish."
WHAT IS SUFISM?
Sufism has been defined in many ways. Some see it as God's annihilating the individual's ego, will, and self-centredness and then reviving him spiritually with the lights of His Essence so that he may live according to His will. Others view it as a continuous striving to cleanse one's self of all that is bad or evil in order to acquire virtue.
Junayd al-Baghdadi, a famous Sufi master, defines Sufism as a method of recollecting "self-annihilation in God" and "permanence or subsistence with God." Shibli summarizes it as always being together with God or in His presence, so that no worldly or other-worldly aim is even entertained. Abu Muhammad Jarir describes it as resisting the temptations of the carnal self and bad qualities and acquiring laudable moral qualities.
There are some who describe Sufism as seeing behind the "outer" or surface appearance of things and events and interpreting whatever happens in the world in relation to God. This means that a person regards every act of God as a window to "see" Him, lives his life as a continuous effort to view or "see" Him with a profound, spiritual "seeing" indescribable in physical terms, and with a profound awareness of being continually overseen by Him.
All of these definitions can be summarized as follows: Sufism is the path followed by an individual who is seeking to free himself or herself from human vices and weaknesses in order to acquire angelic qualities and conduct pleasing to God. Such a goal can be realized by living in accordance with the requirements of God's knowledge and love, and in the resulting spiritual delights that ensue.
Sufism is based on observing even the most "trivial" rule of Shari'a in order to penetrate their inner meaning. An initiate or traveler on the path (salik) never separates the outer observance of the Shari'a from its inner dimension, and therefore observes all of the requirements of both the outer and the inner dimensions of Islam. Through such observance, he or she travels toward the goal in utmost humility and submission.
Sufism, being a demanding path leading to knowledge of God, has no room for negligence or frivolity. It requires that the initiate should strive continuously, like a honeybee flying from the hive to flowers and from flowers to the hive, to acquire this knowledge. He should purify his heart from all other attachments, and resist all carnal inclinations, desires, and appetites. He should lead his life in a spiritual manner, always be ready to receive divine blessing and inspiration, and in strict observance of the example left behind by Prophet Muhammad. Convinced that attachment and adherence to God is the greatest merit and honor, he should renounce his own desires for the demands of God, the Truth.
After these [preliminary] definitions, we should discuss the aim, benefits, and principles of Sufism.
Sufism requires the strict observance of all religious obligations, an austere lifestyle, and the renunciation of carnal desires. Through this method of spiritual self-discipline, the individual's heart is purified and his senses and faculties are employed in the way of God, which means that he can now begin to live on a spiritual level. Sufism also enables man, through the constant worship of God, to deepen his awareness of himself as a devotee of God. It enables him to renounce this transient world and the desires and emotions that it engenders, and awakens him to the reality of the other world that is turned toward God's Divine Beautiful Names.
Sufism allows the individual to make this transition, for it develops the angelic dimension of one's existence and enables the acquisition of a strong, heart-felt, and personally experienced conviction of the articles of faith that he had accepted only superficially.
The principles of Sufism may be listed as follows:
1. Reaching true belief in God's Divine Oneness and living in accordance with its demands.
2. Heeding the Divine Speech (the Qur'an), and discerning and then obeying the commands of the Divine Power and Will as they relate to the universe (the laws of creation and life).
3. Overflowing with Divine Love and getting along with all other beings in the realization (originating from Divine Love) that the universe is a cradle of brotherhood.
4. Giving preference or precedence to the well-being and happiness of others.
5. Acting in accord with the demands of the Divine Will-not with the demands of our own will-and living in a manner that reflects our self-annihilation in God and subsistence with Him.
6. Being open to love, spiritual yearning, delight, and ecstasy.
7. Being able to discern what is in hearts or minds through facial expressions and the inner, Divine mysteries and meanings of surface events.
8. Visiting spiritual places and associating with people who encourage the avoidance of sin and striving in the way of God.
9. Being content with permitted pleasures, and not to taking even a single step toward that which is not permitted.
10. Continuously struggling against worldly ambitions and illusions that lead us to believe in the eternal nature of this world.
11. Never forgetting that salvation is possible only through certainty or conviction of the truth of religious beliefs and conduct, sincerity or purity of intention, and the sole desire to please God.
Two other elements may be added: acquiring knowledge and understanding of the religious and gnostic sciences, and following the guidance of a perfected, spiritual master. Both of these are of considerable significance the Naqshbandiyah Sufi order.
It may be useful to discuss Sufism according to the following basic concepts, which often form the core of books written on good morals, manners, and asceticism, and which are regarded as the sites of the "Muhammadan Truth" in one's heart. They can also be considered lights by which to know and follow the spiritual path leading to God.
The first and foremost of these concepts is wakefulness (yaqaza), which is alluded to in several Prophetic sayings (hadiths): "My eyes sleep but my heart does not," and "Men are asleep. They wake up when they die."
THE ORIGIN OF SUFISM
As the history of Islamic religious sciences tells us, religious commandments were not written down during the early days of Islam; rather, the practice and oral circulation of commandments related to belief, worship, and daily life allowed the people to memorize them. Thus it was not difficult to compile them in books later on, for what had been memorized and practiced was simply written down. In addition, since religious commandments were the vital issues in a Muslim's individual and collective life, scholars gave priority to them and compiled books on them. Legal scholars collected and codified books on Islamic law and its rules and principles pertaining to all fields of life. Traditionists established the Prophetic traditions (hadiths) and way of life (sunnah), and preserved them in books. Theologians dealt with the issues concerning Muslim belief. Interpreters of the Qur'an dedicated themselves to studying its meaning, including issues that would later be called "Qur'anic sciences," such as naskh (abrogation of a law), inzal (God's sending down the entire Qur'an at one time), tanzil (God's sending down the Qur'an in parts on different occasions), qira'at (Qur'anic recitation), ta'wil (exegesis), and others. Thanks to these universally appreciated efforts, the truths and principles of Islam were established in such a way that their authenticity cannot be doubted.
While some scholars were engaged in these "outer" activities, Sufi masters were mostly concentrating on the pure spiritual dimension of the Muhammadan Truth. They sought to reveal the essence of man's being, the real nature of existence, and the inner dynamics of man and the cosmos by calling attention to the reality of things lying beneath and beyond their outer dimension. Adding to the Qur'anic commentaries, the narrations of the Traditionists, and the deductions of the legal scholars, the Sufi masters developed their ways through asceticism, spirituality and self-purification-in short, their practice and experience of religion. Thus the Islamic spiritual life based on asceticism, regular worship, abstention from all major and minor sins, sincerity and purity of intention, love and yearning, and the individual's admission of his essential impotence and destitution became the subject-matter of Sufism, a new science possessing its own method, principles, rules, and terms. Even if various differences gradually emerged among the orders that were established later on, it can be said that the basic core of this science has always been the essence of the Muhammadan Truth.
The two aspects of the same truth-the commandments of the Shari'a and Sufism- have sometimes been presented as mutually exclusive. This is quite unfortunate, as Sufism is nothing more than the spirit of Shari'a, which is made up of austerity, self-control and criticism, and the continuous struggle to resist the temptations of Satan and the carnal, evil-commanding self so as to be able to fulfill religious obligations. While adherence to the former has been regarded as exotericism (self-restriction to the outer dimension of religion), following the latter has been seen as pure esotericism. Although this discrimination partly arises from assertions that the commandments of the Shari'a are represented by legal scholars or muftis, and the other by the Sufis, it should be viewed as the result of the natural, human tendency of assigning priority to that way which is most suitable for the individual practitioner.
Many legal scholars, Traditionists, and interpreters of the Qur'an produced important books based on the Qur'an and the Sunna. The Sufis, following the methods dating back to the time of the Prophet and his Companions, also compiled books on austerity, the spiritual struggle against carnal desires and temptations, states and stations of the spirit. They also recorded their own spiritual experiences, love, ardor, and rapture. The goal of this literature was to attract the attention of those whom they regarded as restricting their practice and reflection to the "outer" dimension of religion, and directing it to the "inner" dimension of the religious life.
Both Sufis and scholars sought to reach God by observing the Divine obligations and prohibitions. Nevertheless, some extremist attitudes-occasionally observed on both sides-caused disagreements. Actually there was no substantial disagreement, and it should not have been viewed as a disagreement, for it only involved dealing with different aspects and elements of religion under different titles. The tendency of specialists in jurisprudence to concern themselves with the rules of worship and daily life and how to regulate and discipline man's individual and social life, and that of Sufis to provide a way for man to live at a high level of spirituality through self-purification and spiritual training cannot be considered a disagreement. In fact, Sufism and jurisprudence are like the two schools of a university that is seeking to teach its students the two dimensions of the Shari'a and to enable its students to practice it in their daily life. One school cannot survive without the other, for while one teaches how to pray, how to be ritually pure, how to fast, how to give charity, and how to regulate all aspects of daily life, the other concentrates on what these and other actions really mean, how to make worship an inseparable part of man's existence, and how to elevate man to the rank of a universal, perfect being-a true human being. That is why neither discipline can be neglected.
Although some self-proclaimed Sufis have labelled religious scholars as "scholars of ceremonies" and "exoterists," real, perfected Sufis have always depended on the basic principles of the Shari'a and have based their thoughts on the Qur'an and the Sunna. They have derived their methods from these basic sources of Islam. Al-Wasaya wa al-Ri'aya (The Advices and Observation of Rules) by al-Muhasibi, al-Ta'arruf li-Madhhabi Ahi al-Sufism (A Description of the Way of the People of Sufism) by Kalabazi, al-Luma' (The Gleams) by al-Tusi, Qut al-Qulub (The Food of Hearts) by Abu Talib al-Makki, and al-Risala (The Treatise) by al-Qushayri are among the precious sources where Sufism is dealt with according to the Qur'an and the Sunna. Some of these sources concentrate on self-control and self- purification, while others elaborate upon various topics concerned with Sufism.
After these great compilers came Hujjat al-Islam Imam al-Ghazzali author of Ihya' al-Ulum al-Din (Reviving the Religious Sciences), his most celebrated work. He reviewed all of Sufism's terms, principles, and rules, and, establishing those agreed upon by all Sufi masters and criticizing others, united the outer (Shari'a and jurisprudence) and inner (Sufi) dimensions of Islam. The Sufi masters coming after him presented Sufism as one of the religious sciences or a dimension thereof, promoting unity or agreement among themselves and the so-called "scholars of ceremonies." In addition, they made several Sufi subjects, such as the states of the spirit, certainty or conviction, sincerity and morality, part of the curriculum of madrassas (institutes for the study of religious sciences).
Although Sufism mostly concentrates on the inner world of man and deals with the meaning and effect of religious commandments on man's spirit and heart and is therefore abstract, it does not contradict any of the Islamic ways based on the Qur'an and Sunna. In fact, as is the case with other religious sciences, its source is the Qur'an and the Sunna, as well as the conclusions drawn from the Qur'an and the Sunna via ijtihad (deduction) by the purified scholars of the early period of Islam. It dwells on knowledge, knowledge of God, certainty, sincerity, perfect goodness, and other similar, fundamental virtues.
Defining Sufism as the "science of esoteric truths or mysteries," or the "science of man's spiritual states and stations," or the "science of initiation" does not mean that it is completely different from other religious sciences. Such definitions have resulted from the Shari'a-rooted experiences of various individuals, all of whom have had different temperaments and dispositions, over the centuries. It is a distortion to present the viewpoints of Sufis and the thoughts and conclusions of Shari'a scholars as essentially different from each other. Although it is undeniable that some Sufis have been fanatic adherents of their own ways, and that some religious scholars (i.e., legal scholars, Traditionists, and interpreters of the Qur'an) have restricted themselves to the outward dimension of religion, those who follow and represent the middle, straight path have always formed the majority. Therefore it is wrong to conclude that there is a serious disagreement, which most likely began with some unbecoming thoughts and words uttered by some legal scholars and Sufis against each other, between the two groups. When compared with those on the side of tolerance and consensus, those who have started or participated in such conflicts are very few indeed. This is natural, for both groups have always depended on the Qur'an and Sunna, the two main sources of Islam.
In addition, the priorities of Sufism have never been different from those of jurisprudence. Both disciplines stress the importance of belief and of engaging in good deeds and good conduct. The only difference is that Sufis emphasize self-purification, deepening the meaning of good deeds and multiplying them, and attaining higher standards of good morals so that one's conscience can awaken to the knowledge of God and thus embark upon a path that leads to the required sincerity in living Islam and obtaining God's pleasure. By means of these virtues, man can acquire another nature, another heart, a spiritual intellect within the heart, a deeper knowledge of God, and another "tongue" with which to mention God, he can observe all Shari'a commandments based on a deeper awareness of, and with a disposition for, devotion to God.
An individual practitioner of Sufism can use it to deepen his or her spirituality. Through the struggle with one's self, solitude or retreat, invocation, self-control and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all the major and minor principles of faith.
OTHER WRITING OF FETHULLAH GULEN
- The Necessity of Interfaith Dialogue by Fethullah Gulen
- A Movement Originating Its Own Models by Fethullah Gulen
- Mevlana Jalal al-Din Rumi by Fethullah Gulen
Rumi Forum sites:
Friday, December 24, 2010
Mevlana Jalal al-Din Rumi by Fethullah Gulen
Last week on December 17 was the annual celebration of Sheb-i Arus - the wedding with eternity - the night that Mevlana Jalal al-Din Rumi passed away some 700 years ago. In remembering Rumi below is an article by Fethullah Gulen which first appeared as a foreword to the book by Sefik Can, the late Mevlevi spiritual leader [details of book are below the article].
There are some significant personalities who with the help of their voice and breath, their love and excitement, and their promise for humanity always remain fresh and alive over the course of centuries. Time evidently fails to make these characters obsolete. Their thoughts, analyses, explanations, and spiritual messages, which will never be lost, represent, ever anew, alternative solutions and prescriptions for today's social problems, in great variety and diversity.
Rumi is one such personality. Despite the vast amount of time that separates his life from ours, Rumi continues to hear and to listen to us, to share our feelings, to present solutions to our problems in a voice that is without equal. Despite the fact that he lived some centuries ago, he remains absolutely alive among and with us today. He is a man of light-one who receives his light from the spirit of the Master of Humanity (Prophet Muhammad, peace and blessings be upon him), distributing this light in a variety of manners to just about everywhere.
He was chosen to be one of the world's saints and to be pure of heart; a blessed one whose words are outstanding among those of the heroes of love and passion. He was and continues to function as Israfil; blowing life into dead spirits. He did and continues to provide the water of life to the barren hearts of many; a spiritual irrigation. He was and continues to provide light for the travelers on their paths. He was and continues to be the perfect heir of the Prophet.
Jalal al-Din Rumi, a man of God, hastened toward God on his own spiritual journey; but in addition to this he evoked similar journeys in countless others-journeys marked by an eager striving toward God. He was a balanced man of ecstasy who sprang alive with love and excitement; he did this to such an extent that he inspired in others these significant feelings; he continues to do so. In addition to his passion for God, along with his knowledge and love of Him, Rumi is further renowned as a hero in terms of both his respect and fear of God. He was and continues to be one who beckons; whose powerful voice invites everyone to the truth and the ultimate blessed reality. Rumi was an inclusive master whose joy was a direct consequence of His joy, whose love and passion were the result of His special favors to Rumi. His life provides real evidence of the Truth. At the same time as he spoke to those of his own times in an effective manner, Rumi was even more influential in that he made his voice and breath, which reflected the voice and breath of Prophet Muhammad, peace and blessings be upon him, continue to be heard for centuries after. He spoke with such an enchanting voice that he was able to guide not only his blessed contemporaries, but also people of our time, centuries removed from his physical existence. God bestowed upon him this important duty. For this purpose, God blessed him with impeccable inner and outer qualities so that he would prove successful in this undertaking. His heart was full of the Divine light. As such, his essence is marked by his wisdom, which shines like a light reflected through a precious gem. His inner-most self was enveloped with Divine mysteries. His inner eyes were enlightened by this special light.
On this horizon, Jalal al-Din Rumi represents the North Star, the heart of the circle of guidance for his time. He embodies the characteristics of the lamp of sainthood, taking its light from that of the truth of the Prophet. Many of God's blessed creatures are instinctively attracted to light; Rumi's light has attracted hundreds of thousands spiritual butterflies; they are drawn to the light. He represents a guide for humanity's quest for the perfection of human qualities. Rumi was a careful exegete of the truths presented in the Qur'an. A fluent interpreter of love and zeal for Prophet Muhammad, Rumi was able to use a mysterious language to guide others to a love of God. Those who enter his sphere are able to reach an ultimate sense or feeling in the presence of God. Those who examine the Qur'an by his guideposts underwent changes (and continue to undergo changes) similar to those witnessed by the people who lived in the era of the Prophet himself, peace and blessings be upon him. When the verses of the Qur'an were interpreted by Rumi's closest associates, all hearts benefited from the illumination provided by his wisdom; it was as if all of heaven's mysteries were opened by his wholehearted recitation of that one word-God.
Rumi's love for God was a fiery one, with a constant moaning and longing for the mysteries of God. He experienced a love and passion both in his solitary asceticism and his activities in the community. It was in his solitariness that he became most open to the truest union with God, and it was in such cases of separation from all things except God that he became like a ball of fire. And while such a sense of burning would prove difficult for many to bear, Rumi never showed any signs of discontent. Rather, such a burning was considered a requirement for passion, and refraining from complaint was seen to be in the tradition of loyalty. For Rumi, those who profess a love of God must necessarily accompany their statement of "I love" with a sense of furious burning-this is the price one must willingly pay for being close or in union with God. Additionally, one must engage in behavior that is to a large extent ascetic, such as moderated eating, drinking, sleeping, and a constant awareness and orientation toward God in one's speech, and one must inevitably experience bewilderment when endowed with God's bounties.
Rumi cannot understand how a lover can sleep in an immoderate way, as it takes away from the time that can be shared with the Beloved. For him, excessive sleep is offensive to the Beloved. As God instructed David, saying, "O David, those who indulge in sleep without contemplating Me and then claim to be in love are liars" so too did Rumi state; "When the darkness falls, lovers become intense." Rumi continually recommended this not only in words, but also in his actions.
The following quotation from his Divan-i Kabir best represents several droplets from the ocean of his feelings and excitement, erupting like a volcano:
I am like Majnun[1] in my poor heart, which is without limbs, because I have no strength to contest the love of God.
Every day and night I continue in my efforts to free myself from the bonds of the chain of love; a chain which keeps me imprisoned.
When the dream of the Beloved begins I find myself in blood. Because I am not fully conscious, I am afraid in that I may paint Him with the blood of my heart.
In fact, You, O Beloved, must ask the fairies; they know how I have burned through the night. Everyone has gone to sleep.
But I, the one who has given his heart to You, do not know sleep like them. Throughout the night, my eyes look at the sky, counting the stars.
His love so profoundly took my sleep that I do not really believe it will ever come back.
If the spirit of the anthology of Rumi's poems, which are the essence of love, passion, divine presence, and excitement, were to be extracted, what would exude are the cries of love, longing, and hope. Throughout his life Rumi expressed love, and in turn, he believed he was beloved because of this. Accordingly, he spoke of his love and relationship with Him. When he did so, he was not alone-he took along with him many blessed individuals who were his audience. He assumed it to be a requisite of loyalty to offer, cup by cup, the drinks presented to him on the heavenly table to others who were in his circle of light.
Thus, the following quotation represents the ambiguous chanting that is reflected in his heavenly travels:
The Buraq[2] of love has taken my mind as well as my heart, do not ask me where.
I have reached such a realm that there is no moon, nor day. I have reached a world where the world is no longer the world.
This spiritual journey of Rumi was an ascension in the shadow of the Ascension of the Prophet, which is described by Süleyman Çelebi (the author of the Turkish Mevlid-recited in the commemoration of the birth of the Prophet) in these words: "There was no space, no Earth, and no heavens." What his soul heard and watched was a special reflection of His courtesy, which cannot be seen by the eyes, cannot be heard by the ears, and cannot be comprehended by one's mind or thought. Such reflections are not attainable by all. Rumi spiritually ascended and saw, tasted, and knew all that was possible for a mortal being. Those who do not see cannot know. Those who do not taste cannot feel. Those who are capable of feeling in this manner generally do not divulge the secrets that they have attained. And those who do reveal these secrets often find them to be above the level of the comprehension of most people. As the famous Turkish poet Shaykh Ghalib said, "The Beloved's candle has such a wonderful light, its light does not fit into the lamp glass of Heaven."
The love, relationship, and warmth toward all creation as expressed by Rumi is a projection of a deeply-rooted divine love. Rumi, whose nature was intoxicated by the cup of love, embraced all of creation with a projection of that love. He was involved in a dialogue with every creature, and all of these were a result of nothing but his deep love of God and his relationship with the Beloved.
I believe that these disordered and somewhat confused explanations are far from adequate to describe Rumi. This disorder is an inevitable result of my search for a relationship with him. A droplet cannot describe the ocean, nor can an atom describe the Sun. Even so, since his light falls once again on this Earth, I would like to say, within a few sentences, some words about Jalal al-Din Rumi.
Rumi was born in the city of Balkh in 1207, at a time when all of Asia was suffering from social, political, and military problems. His father, Muhammad Baha al-Din al-Siddiqi, was part of the tenth generation of the descendants of Abu Bakr al-Siddiq, the first caliph of Islam. According to Tahir al-Mevlevi, Rumi's mother was also from the descendants of the Prophet. He was the blessed fruit of a hallowed family tree. Being known as the Sultan al-Ulama (the Leader of Scholars), his father was a man of truth and an heir of the Prophet. Like many friends of God, he was persecuted and eventually compelled to migrate. Accordingly, he left the land of Khawarzm, where he was born, and underwent a lengthy journey that encompassed various destinations. First, he and his family visited the Holy Land, the cities of Makka and Madina. From here, he traveled and remained for some time in Damascus, where he met many pious persons, such as Ibn al-'Arabi, and exchanged spiritual enlightenment with them. Accompanying his father, the young Rumi, six or seven years in age, witnessed these and other events; his inquisitive senses enabled him to experience all of these with remarkable clarity. The young Rumi was able to understand his environment even at such a tender age and he was able to penetrate into the secret world of Ibn al-'Arabi. As an endowment of his presence with Ibn al-'Arabi, the child received kindness and favors. Despite the unfortunate circumstances surrounding their migration and the many difficulties that accompanied them, the family's journey provided them with a variety of favors and inspiration. Like Abraham, Moses, and the Prophet of Islam, may God's blessings be upon all of them, Rumi was able to continuously find these blessings and favors. Welcoming what fate gave him, he became a receiver of numerous bounties provided by God.
The journey took this blessed family to the city of Erzincan, and later to that of Karaman. It was during his time in the latter city that Rumi studied, for a short period, in the Halaveye School. In addition to this school, he studied Islamic Sciences in several religious schools in Damascus and Aleppo. After graduating, he returned to the city of Konya, which he considered his hometown and a place of special regard. It was there that he married Gevher Khatun, the daughter of Shams al-Din Samarqandi. After some time Rumi's father, Sultan al-Ulama, died, returning to God. Under the supervision of Burhan al-Din al-Tirmidhi, Rumi began his long spiritual journey. After several years, at the suggestion of Rukn al-Din Zarqubi, Rumi met with Shams-i Tabrizi who was then on a visit to Konya. It was through his meeting with Shams that he furthered his spiritual journey and eventually developed into the person who is now known the world over for his spiritual depth. What has been mentioned so far, in fact, represents an attempt to open a few small windows on the life of an exceptional personality in this creation, whose capacity is open to the lofty world. This is also an attempt to present the life of an important representative of the Muhammadi spirit (i.e. the practice of the Sunna)-displaying several snapshots of a man determined to dedicate his existence to the world of the afterlife.
It is not my intention to stir the waters that comprise the lives of such remarkable and pure personalities with debates and questions that ultimately will only agitate and obscure. However, one must wonder whether Rumi opened the horizon of Shams or whether Shams took Rumi to the world of the unseen. Who took whom to the realty of realities-the peak of love and joy? Who directed whom to the real Besought and the real Beloved? Answering these questions is beyond the capacity of most ordinary people. One can say, at least, the following: During this period of time, two skillful and acute spirits came together, like two oceans merging into one another. By sharing the Divine bounties and gifts received from their Lord, they both reached peaks that most people would not be able to reach easily on their own accord. Through their spiritual cooperation, they established camps on the peaks of knowledge, love, compassion, and joy for God. As much as they enlightened those of their own age, they also influenced all centuries to follow; an effect that is still present today. The spring of sweet water which they represent continues to nourish the thirsty. They have been continuously remembered over the centuries for their beautiful contributions to countless lives. Here it is important to note that Rumi was informed by numerous sources in the flow of ideas, including his father, the great master of scholars. During his journey, he seemed to leave many of his contemporaries behind-his love and compassion flowed like the waters of the world's oceans; so much so that while continuing to live physically among humans, he managed to become ever closer to God. It seems he never elevated himself above others except through his writings, both during his life and after his entering the life of eternity; he provides a star of guidance that echoes the spiritual life of the Prophet of Islam. Accordingly, he is among the few people who have exerted a great influence through both space and time.
Rumi, the Master, was not a pupil, a dervish, a representative, or master as is known amongst traditional Sufis. He developed a new method that was colored with revivalism and personal independent reasoning by taking the Qur'an, the Sunna, and Islamic piety as his points of reference. With a new voice and breath, he successfully brought both those of his generation and those of times to follow to a new divine table. As far as his relationship with God is concerned, he was a man of love and passion. As for those who turn to him for the sake of God, he represents a compassionate bearer of God's divine cup of love. Yes, as the rains of mercy fall forth from the clouds of the sky, if the collections of his poems were to be wrung out, God's love and the love of His Messenger would gush forth in showers. His Mesnevi, exuberant with his spirit, a book which is in part didactic and was put in the form of a book by his disciple Husam al-Din Chelebi, represents his largest, most monumental treatise. While it stems from his involvement with the floods of a high level love and passion, it was presented in smaller waves so that their essence might be understood by a larger part of humanity who did not share the same capacity. His other work, Divan-i Kabir, is both informed by and presented in this higher level of love and passion and better represents his own abilities.
In the Mesnevi, feelings and thoughts are put in such a way that they do not confuse our intelligence and in such a style that it does not surpass our understanding. As for the Divan-i Kabir, everything is like an erupting volcano. Its meaning is not easily understood by most. A careful investigation will show that this great book of Rumi's thought will explain such concepts as baqa billah maallah (to live by God with God) and fana fillah (annihilation in God) in the context of a larger understanding of the world of the unseen. Those who are capable of realizing this excitement in Rumi's Divan will find themselves in extreme bewilderment before a flood of love and ecstasy that is comparable to an erupting volcano. In these poems of the master, which are not easily accessible for most people, the limits of reason are surpassed, the meanings of the poems are elevated above the norms for humanity, and the eternal nature of the unseen world shadows the ephemeral colors and forms of what one encounters in their physical being.
Jalal al-Din Rumi was nourished by the fruit of numerous sources of ideas, including religious seminaries, Sufi lodges, and Sufi hermitages associated with strict Sufi asceticism. Rumi attained an understanding of the Ultimate Reality. He cultivated the heavenly through his own methods. Eventually, he became a central star, the North Star, in the sky which houses sainthood. He was like a bright moon that rotates on its own axis. He was a hero who reached the places where he should have reached and stopped where he should have stopped. He read carefully what he saw and evaluated well what he felt. He never displayed or participated in any improper behavior during his journey to God. Even though the numbers were vast, Rumi never lost any of the bountiful gifts he received from the world of the unseen, not even to the weight of an atom. Like many of his predecessors, he voiced these divine bounties through his poetry in an impressive manner. He often voiced his love and excitement in seemingly magic words which resembled the finest of precious gems. Within the vagueness of the poetry, he mastered the art of explaining his ambiguous statements in ways that opened their meaning to friends, but remained obscured to outsiders.
These statements which were at times both clear and ambiguous are the voice and breath of his own horizon-he was not acquainted with other pens or the wells of ink which supplied them. Although one can find a few foreign words or works falsely attributed to him, Rumi's anthology represents a warmth, the music of his own heart, a music which brings all who hear it under its influence with a captivating control.
Rumi possessed a very delicate disposition, often appearing more compassionate than a mother to her child. In short, he was an exceptional personality, particularly in his projection of the spirit of God's Messenger in his own time. This is illustrated in his collected works, including Mesnevi, Divan-i Kabir, some collected letters associated with familial relations, and his special behavior with friends. Those who witnessed this were greatly excited to see the perfect heir of the Prophet and would say with great humility and respect, "This is a grace from God. He gives it to whom He wants."[3]
Rumi was a man of genuine sincerity and loyalty. He lived by what he felt in his heart as long as it did not contradict the teachings and laws of religion. While making his faith the focus of his life, while showing the others the way of life, while blowing into the ney, while dancing like a butterfly, his heart was burning with love and longing; it had always ached and moaned like the monotone ney. Those who were not aching could not understand him. Those who were rude and tactless could not feel what he felt. He said, "I want a heart which is split, part by part, because of the pain of separation from God, so that I might explain my longing and complaint to it." Saying this, he searched for friends who had similar longings and complaints.
Throughout his life Rumi witnessed and experienced many difficulties. Yet, he never acted in a harsh manner or tried to hurt others in response. While proclaiming the bounties of God, Rumi roared and was fearless. In his personal engagements, he was always meek and humble, willing and ready to embrace everyone with great compassion. Bad characteristics, such as selfishness, pretentiousness, arrogance, or aggressiveness, found no quarter with him; they could not even come close to him. He was extremely respectful to all, especially those with whom he had the closest associations: he referred to his friend, Shams-i Tabriz, the man from whom he lit his own candle, as his "Master"; he called his pupil and spiritual representative, Salah al-Din Zarqub, "Spiritual Leader," "Master," and "Sultan"; he always mentioned Husam al-Din Chelebi with great respect. His behavior toward his family members mirrored the behavior of the Prophet toward his own family. His community of followers was open to everyone, like that of the Prophet-and he was close to even those who were farthest from him, so much so that his greatest enemies were compelled, unwillingly, to throw themselves upon his compassionate embrace. Once having entered this circle, no one ever abandoned him.
Rumi, the Master, on the one hand, had a specific intimate relationship with the world of the unseen, but on the other hand, especially as far as his relationship with people was concerned, he never promoted any sense that he was greatly different; this was because of his utmost sincerity and humility. He lived amongst the people as one of them. He would listen to them, eat, and drink with them; he would never disclose the secrets cultivated between him and God to those who could not truly appreciate their value. Being a guide, he lived by what he believed and always tried to find a way to penetrate the hearts of those around him. He would call his gatherings "Talks on the Beloved," thus making an effort to constantly draw attention to Him. He would say, "Love," "Longing," "Ecstasy," and "Attraction" to try to share with others the gushing excitement and feelings that were inherent in his spirit. He would show everyone who passed by his climate the horizon of real humanity. He never allowed his eyes to rest on worldly possessions, but would rather distribute any accumulated possession or any money that was beyond his own needs amongst those who were in need. When he the food was scarce in his house, he would say, "Thank God as today our house resembles the Prophet's house." Accordingly, it was through thankfulness and patience that he made his spiritual flights into the world beyond. Rumi did not accept charity or alms; in this way he was able to avoid a feeling of indebtedness-he suffered from hunger, lived modestly, and yet would never let others be aware of such situations. He did not want to stain his service of guidance for God by accepting gifts or presents.
In addition to his ascetic life, his fear of God, his chastity, his divine protection from sinfulness, his self-sufficiency, and his pure life that was directed toward the world of the unseen, Rumi's knowledge of God, his love of God, and his utmost longing for God kept him, throughout his life, rising as one of the moons that illuminates the sky of sainthood. His love for God was one that surpassed the normal bounds of love-it was a transcendental love. He thoroughly believed that he was also loved by Him. This security did not result, for him, in losses-neither in a lack of fear nor in a loss of respect for God. This was the horizon of faith and accountability, and Rumi would hint at this balance between fear and hope as an expression of the bounties offered by God. We can rightly call this sense of balance "The Declarer of the Gifts of the Eternal Sultan."
In his inner world, the various waterfalls of love flowed out at a variety of volumes and distances. His sincere approach toward the Divine and his fidelity were rewarded with divine ecstasy and attractions. He was privileged with the greatest closeness to God and he frequently sipped from the cup of divine love, cup by cup, becoming intoxicated. He wanted to see, to know, to feel, and to speak only of Him and to relate all of his work and words only to Him. He was so earnest in this regard that if his eyes turned to outsiders for even a brief moment, he would sit and cry a great many tears. He strongly desired to live in the spacious environment of togetherness with Him. He convulsively struggled to be both a lover and a beloved and spent the minutes of his life in an intoxication that emanated from both.
There were many lovers who felt these spiritual joys in a similar way who preceded Rumi in life and death. Yet Rumi's superiority is revealed by the way in which he spoke out so courageously about his feelings and thoughts in his Divan-i Kabir. In fact, since the time of the Prophet and through the periods that followed, there have been many great heroes who have been afforded superiority over Rumi by common consensus. However, Rumi's superiority lies in a special merit, whereas theirs are more general merits. Therefore, in this regard we can perceive of Rumi as the leader of this field, the finest among the fine. Rumi is an outstanding guide in leading people to the Most Beautiful of the beautiful on the path of love.
It is a lofty rank for a human to be able to love God from the depth of their heart and to always remember Him with deep love and passion. If there is a higher rank than this, it is the awareness of the fact that all love, longing, ecstasy, and attraction in human beings are the result of His kind treatment and favor. Rumi breathed God's Beautiful Names and Attributes every time he inhaled and exhaled. He was aware that his disposition was a direct result of the grace and favor bestowed upon him by God. Those whose horizon fails to achieve this unique level may not be able to understand this. According to the following anonymous poem, there is no doubt that just as words represent the shells of meanings encompassed within, the abilities and capacities of humans are simply factors and conditions that are invitations for the receiving of divine gifts and:
The works of His grace are based on the ability of creatures.
From the rain of April a snake makes poison while an oyster makes a pearl.
Some people do not consider it proper to use the phrase "love of God" in the Islamic tradition. Like many of God's lovers, Rumi, in a way that is appropriate to the holiness and exaltedness of God, courageously defended that the concept of love for God should be above all human concepts of love and relationships. He left a legacy of ambiguous divine love which was open for interpretation to the generations that followed him. Some Sufis and scholars of Islamic law questioned the use of musical instruments, such as the nay, and the music performed in the lodges, because of this ambiguity? These groups of people frequently criticized the performances of the whirling dervishes. However, Rumi, the master, had no doubts about the truthfulness of his interpretations. If he had, he would have broken the instruments and surely given up all such activities. In fact, I think Rumi's heart-felt relations with the spirit of religion and his being a faultless representative and living interpretation of the way and etiquette of Muhammad, peace and blessings be upon him, cannot allow others to say anything against him. Furthermore, these two concepts have been more than enough for a majority of people to accept his ways.
He was a man of complete sincerity and loyalty. He lived by what he felt in his heart, as long as it did not contradict the teachings and laws of religion. While making religion the focus of his life, while guiding others to this way of life, while blowing into the nay, while dancing like a butterfly, his heart was burning with love and longing and always ached and moaned like the monotone nay. Those who did not ache could not understand him. Those who were rude and tactless could not feel what he felt. He was saying, "I want a heart which is split, chamber by chamber, by the pain of separation from God, so that I might explain my longings and desires to it." Saying this, he searched for friends who had experienced similar longings and complaints.
In fact, it was not initially my task to write on this invaluable subject; there are many others who are more adequately prepared to address it. However, this request came from someone whom I have respected for a very long time and, therefore, I could not refuse. I took on this topic, which is, in reality, beyond my capacity.
Hundreds, even thousands, have written about Rumi. It is their job to write-and if something important is to be said, it is their job to say it. Despite this, there is nothing that prevents simple people like me from muttering a few lines-I think that this is what I have done. It would probably have been better if I had stopped earlier and directed the reader to Şefik Can's Rumi: His Life, Personality, and Thoughts, so that a meaningful engagement with the actual text might have begun. Even if it is too late now, I do not want to limit or shadow the treatment any longer with my own limited understanding. And so now I stop and bring my comments to an end.
Full article:
http://www.fgulen.org/recent-articles/1820-mevlana-jalal-al-din-rumi.html
Originally appeared as the foreward in the below book:
Fundamentals of Rumi's Thought by Sefik Can
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There are some significant personalities who with the help of their voice and breath, their love and excitement, and their promise for humanity always remain fresh and alive over the course of centuries. Time evidently fails to make these characters obsolete. Their thoughts, analyses, explanations, and spiritual messages, which will never be lost, represent, ever anew, alternative solutions and prescriptions for today's social problems, in great variety and diversity.
Rumi is one such personality. Despite the vast amount of time that separates his life from ours, Rumi continues to hear and to listen to us, to share our feelings, to present solutions to our problems in a voice that is without equal. Despite the fact that he lived some centuries ago, he remains absolutely alive among and with us today. He is a man of light-one who receives his light from the spirit of the Master of Humanity (Prophet Muhammad, peace and blessings be upon him), distributing this light in a variety of manners to just about everywhere.
He was chosen to be one of the world's saints and to be pure of heart; a blessed one whose words are outstanding among those of the heroes of love and passion. He was and continues to function as Israfil; blowing life into dead spirits. He did and continues to provide the water of life to the barren hearts of many; a spiritual irrigation. He was and continues to provide light for the travelers on their paths. He was and continues to be the perfect heir of the Prophet.
Jalal al-Din Rumi, a man of God, hastened toward God on his own spiritual journey; but in addition to this he evoked similar journeys in countless others-journeys marked by an eager striving toward God. He was a balanced man of ecstasy who sprang alive with love and excitement; he did this to such an extent that he inspired in others these significant feelings; he continues to do so. In addition to his passion for God, along with his knowledge and love of Him, Rumi is further renowned as a hero in terms of both his respect and fear of God. He was and continues to be one who beckons; whose powerful voice invites everyone to the truth and the ultimate blessed reality. Rumi was an inclusive master whose joy was a direct consequence of His joy, whose love and passion were the result of His special favors to Rumi. His life provides real evidence of the Truth. At the same time as he spoke to those of his own times in an effective manner, Rumi was even more influential in that he made his voice and breath, which reflected the voice and breath of Prophet Muhammad, peace and blessings be upon him, continue to be heard for centuries after. He spoke with such an enchanting voice that he was able to guide not only his blessed contemporaries, but also people of our time, centuries removed from his physical existence. God bestowed upon him this important duty. For this purpose, God blessed him with impeccable inner and outer qualities so that he would prove successful in this undertaking. His heart was full of the Divine light. As such, his essence is marked by his wisdom, which shines like a light reflected through a precious gem. His inner-most self was enveloped with Divine mysteries. His inner eyes were enlightened by this special light.
On this horizon, Jalal al-Din Rumi represents the North Star, the heart of the circle of guidance for his time. He embodies the characteristics of the lamp of sainthood, taking its light from that of the truth of the Prophet. Many of God's blessed creatures are instinctively attracted to light; Rumi's light has attracted hundreds of thousands spiritual butterflies; they are drawn to the light. He represents a guide for humanity's quest for the perfection of human qualities. Rumi was a careful exegete of the truths presented in the Qur'an. A fluent interpreter of love and zeal for Prophet Muhammad, Rumi was able to use a mysterious language to guide others to a love of God. Those who enter his sphere are able to reach an ultimate sense or feeling in the presence of God. Those who examine the Qur'an by his guideposts underwent changes (and continue to undergo changes) similar to those witnessed by the people who lived in the era of the Prophet himself, peace and blessings be upon him. When the verses of the Qur'an were interpreted by Rumi's closest associates, all hearts benefited from the illumination provided by his wisdom; it was as if all of heaven's mysteries were opened by his wholehearted recitation of that one word-God.
Rumi's love for God was a fiery one, with a constant moaning and longing for the mysteries of God. He experienced a love and passion both in his solitary asceticism and his activities in the community. It was in his solitariness that he became most open to the truest union with God, and it was in such cases of separation from all things except God that he became like a ball of fire. And while such a sense of burning would prove difficult for many to bear, Rumi never showed any signs of discontent. Rather, such a burning was considered a requirement for passion, and refraining from complaint was seen to be in the tradition of loyalty. For Rumi, those who profess a love of God must necessarily accompany their statement of "I love" with a sense of furious burning-this is the price one must willingly pay for being close or in union with God. Additionally, one must engage in behavior that is to a large extent ascetic, such as moderated eating, drinking, sleeping, and a constant awareness and orientation toward God in one's speech, and one must inevitably experience bewilderment when endowed with God's bounties.
Rumi cannot understand how a lover can sleep in an immoderate way, as it takes away from the time that can be shared with the Beloved. For him, excessive sleep is offensive to the Beloved. As God instructed David, saying, "O David, those who indulge in sleep without contemplating Me and then claim to be in love are liars" so too did Rumi state; "When the darkness falls, lovers become intense." Rumi continually recommended this not only in words, but also in his actions.
The following quotation from his Divan-i Kabir best represents several droplets from the ocean of his feelings and excitement, erupting like a volcano:
I am like Majnun[1] in my poor heart, which is without limbs, because I have no strength to contest the love of God.
Every day and night I continue in my efforts to free myself from the bonds of the chain of love; a chain which keeps me imprisoned.
When the dream of the Beloved begins I find myself in blood. Because I am not fully conscious, I am afraid in that I may paint Him with the blood of my heart.
In fact, You, O Beloved, must ask the fairies; they know how I have burned through the night. Everyone has gone to sleep.
But I, the one who has given his heart to You, do not know sleep like them. Throughout the night, my eyes look at the sky, counting the stars.
His love so profoundly took my sleep that I do not really believe it will ever come back.
If the spirit of the anthology of Rumi's poems, which are the essence of love, passion, divine presence, and excitement, were to be extracted, what would exude are the cries of love, longing, and hope. Throughout his life Rumi expressed love, and in turn, he believed he was beloved because of this. Accordingly, he spoke of his love and relationship with Him. When he did so, he was not alone-he took along with him many blessed individuals who were his audience. He assumed it to be a requisite of loyalty to offer, cup by cup, the drinks presented to him on the heavenly table to others who were in his circle of light.
Thus, the following quotation represents the ambiguous chanting that is reflected in his heavenly travels:
The Buraq[2] of love has taken my mind as well as my heart, do not ask me where.
I have reached such a realm that there is no moon, nor day. I have reached a world where the world is no longer the world.
This spiritual journey of Rumi was an ascension in the shadow of the Ascension of the Prophet, which is described by Süleyman Çelebi (the author of the Turkish Mevlid-recited in the commemoration of the birth of the Prophet) in these words: "There was no space, no Earth, and no heavens." What his soul heard and watched was a special reflection of His courtesy, which cannot be seen by the eyes, cannot be heard by the ears, and cannot be comprehended by one's mind or thought. Such reflections are not attainable by all. Rumi spiritually ascended and saw, tasted, and knew all that was possible for a mortal being. Those who do not see cannot know. Those who do not taste cannot feel. Those who are capable of feeling in this manner generally do not divulge the secrets that they have attained. And those who do reveal these secrets often find them to be above the level of the comprehension of most people. As the famous Turkish poet Shaykh Ghalib said, "The Beloved's candle has such a wonderful light, its light does not fit into the lamp glass of Heaven."
The love, relationship, and warmth toward all creation as expressed by Rumi is a projection of a deeply-rooted divine love. Rumi, whose nature was intoxicated by the cup of love, embraced all of creation with a projection of that love. He was involved in a dialogue with every creature, and all of these were a result of nothing but his deep love of God and his relationship with the Beloved.
I believe that these disordered and somewhat confused explanations are far from adequate to describe Rumi. This disorder is an inevitable result of my search for a relationship with him. A droplet cannot describe the ocean, nor can an atom describe the Sun. Even so, since his light falls once again on this Earth, I would like to say, within a few sentences, some words about Jalal al-Din Rumi.
Rumi was born in the city of Balkh in 1207, at a time when all of Asia was suffering from social, political, and military problems. His father, Muhammad Baha al-Din al-Siddiqi, was part of the tenth generation of the descendants of Abu Bakr al-Siddiq, the first caliph of Islam. According to Tahir al-Mevlevi, Rumi's mother was also from the descendants of the Prophet. He was the blessed fruit of a hallowed family tree. Being known as the Sultan al-Ulama (the Leader of Scholars), his father was a man of truth and an heir of the Prophet. Like many friends of God, he was persecuted and eventually compelled to migrate. Accordingly, he left the land of Khawarzm, where he was born, and underwent a lengthy journey that encompassed various destinations. First, he and his family visited the Holy Land, the cities of Makka and Madina. From here, he traveled and remained for some time in Damascus, where he met many pious persons, such as Ibn al-'Arabi, and exchanged spiritual enlightenment with them. Accompanying his father, the young Rumi, six or seven years in age, witnessed these and other events; his inquisitive senses enabled him to experience all of these with remarkable clarity. The young Rumi was able to understand his environment even at such a tender age and he was able to penetrate into the secret world of Ibn al-'Arabi. As an endowment of his presence with Ibn al-'Arabi, the child received kindness and favors. Despite the unfortunate circumstances surrounding their migration and the many difficulties that accompanied them, the family's journey provided them with a variety of favors and inspiration. Like Abraham, Moses, and the Prophet of Islam, may God's blessings be upon all of them, Rumi was able to continuously find these blessings and favors. Welcoming what fate gave him, he became a receiver of numerous bounties provided by God.
The journey took this blessed family to the city of Erzincan, and later to that of Karaman. It was during his time in the latter city that Rumi studied, for a short period, in the Halaveye School. In addition to this school, he studied Islamic Sciences in several religious schools in Damascus and Aleppo. After graduating, he returned to the city of Konya, which he considered his hometown and a place of special regard. It was there that he married Gevher Khatun, the daughter of Shams al-Din Samarqandi. After some time Rumi's father, Sultan al-Ulama, died, returning to God. Under the supervision of Burhan al-Din al-Tirmidhi, Rumi began his long spiritual journey. After several years, at the suggestion of Rukn al-Din Zarqubi, Rumi met with Shams-i Tabrizi who was then on a visit to Konya. It was through his meeting with Shams that he furthered his spiritual journey and eventually developed into the person who is now known the world over for his spiritual depth. What has been mentioned so far, in fact, represents an attempt to open a few small windows on the life of an exceptional personality in this creation, whose capacity is open to the lofty world. This is also an attempt to present the life of an important representative of the Muhammadi spirit (i.e. the practice of the Sunna)-displaying several snapshots of a man determined to dedicate his existence to the world of the afterlife.
It is not my intention to stir the waters that comprise the lives of such remarkable and pure personalities with debates and questions that ultimately will only agitate and obscure. However, one must wonder whether Rumi opened the horizon of Shams or whether Shams took Rumi to the world of the unseen. Who took whom to the realty of realities-the peak of love and joy? Who directed whom to the real Besought and the real Beloved? Answering these questions is beyond the capacity of most ordinary people. One can say, at least, the following: During this period of time, two skillful and acute spirits came together, like two oceans merging into one another. By sharing the Divine bounties and gifts received from their Lord, they both reached peaks that most people would not be able to reach easily on their own accord. Through their spiritual cooperation, they established camps on the peaks of knowledge, love, compassion, and joy for God. As much as they enlightened those of their own age, they also influenced all centuries to follow; an effect that is still present today. The spring of sweet water which they represent continues to nourish the thirsty. They have been continuously remembered over the centuries for their beautiful contributions to countless lives. Here it is important to note that Rumi was informed by numerous sources in the flow of ideas, including his father, the great master of scholars. During his journey, he seemed to leave many of his contemporaries behind-his love and compassion flowed like the waters of the world's oceans; so much so that while continuing to live physically among humans, he managed to become ever closer to God. It seems he never elevated himself above others except through his writings, both during his life and after his entering the life of eternity; he provides a star of guidance that echoes the spiritual life of the Prophet of Islam. Accordingly, he is among the few people who have exerted a great influence through both space and time.
Rumi, the Master, was not a pupil, a dervish, a representative, or master as is known amongst traditional Sufis. He developed a new method that was colored with revivalism and personal independent reasoning by taking the Qur'an, the Sunna, and Islamic piety as his points of reference. With a new voice and breath, he successfully brought both those of his generation and those of times to follow to a new divine table. As far as his relationship with God is concerned, he was a man of love and passion. As for those who turn to him for the sake of God, he represents a compassionate bearer of God's divine cup of love. Yes, as the rains of mercy fall forth from the clouds of the sky, if the collections of his poems were to be wrung out, God's love and the love of His Messenger would gush forth in showers. His Mesnevi, exuberant with his spirit, a book which is in part didactic and was put in the form of a book by his disciple Husam al-Din Chelebi, represents his largest, most monumental treatise. While it stems from his involvement with the floods of a high level love and passion, it was presented in smaller waves so that their essence might be understood by a larger part of humanity who did not share the same capacity. His other work, Divan-i Kabir, is both informed by and presented in this higher level of love and passion and better represents his own abilities.
In the Mesnevi, feelings and thoughts are put in such a way that they do not confuse our intelligence and in such a style that it does not surpass our understanding. As for the Divan-i Kabir, everything is like an erupting volcano. Its meaning is not easily understood by most. A careful investigation will show that this great book of Rumi's thought will explain such concepts as baqa billah maallah (to live by God with God) and fana fillah (annihilation in God) in the context of a larger understanding of the world of the unseen. Those who are capable of realizing this excitement in Rumi's Divan will find themselves in extreme bewilderment before a flood of love and ecstasy that is comparable to an erupting volcano. In these poems of the master, which are not easily accessible for most people, the limits of reason are surpassed, the meanings of the poems are elevated above the norms for humanity, and the eternal nature of the unseen world shadows the ephemeral colors and forms of what one encounters in their physical being.
Jalal al-Din Rumi was nourished by the fruit of numerous sources of ideas, including religious seminaries, Sufi lodges, and Sufi hermitages associated with strict Sufi asceticism. Rumi attained an understanding of the Ultimate Reality. He cultivated the heavenly through his own methods. Eventually, he became a central star, the North Star, in the sky which houses sainthood. He was like a bright moon that rotates on its own axis. He was a hero who reached the places where he should have reached and stopped where he should have stopped. He read carefully what he saw and evaluated well what he felt. He never displayed or participated in any improper behavior during his journey to God. Even though the numbers were vast, Rumi never lost any of the bountiful gifts he received from the world of the unseen, not even to the weight of an atom. Like many of his predecessors, he voiced these divine bounties through his poetry in an impressive manner. He often voiced his love and excitement in seemingly magic words which resembled the finest of precious gems. Within the vagueness of the poetry, he mastered the art of explaining his ambiguous statements in ways that opened their meaning to friends, but remained obscured to outsiders.
These statements which were at times both clear and ambiguous are the voice and breath of his own horizon-he was not acquainted with other pens or the wells of ink which supplied them. Although one can find a few foreign words or works falsely attributed to him, Rumi's anthology represents a warmth, the music of his own heart, a music which brings all who hear it under its influence with a captivating control.
Rumi possessed a very delicate disposition, often appearing more compassionate than a mother to her child. In short, he was an exceptional personality, particularly in his projection of the spirit of God's Messenger in his own time. This is illustrated in his collected works, including Mesnevi, Divan-i Kabir, some collected letters associated with familial relations, and his special behavior with friends. Those who witnessed this were greatly excited to see the perfect heir of the Prophet and would say with great humility and respect, "This is a grace from God. He gives it to whom He wants."[3]
Rumi was a man of genuine sincerity and loyalty. He lived by what he felt in his heart as long as it did not contradict the teachings and laws of religion. While making his faith the focus of his life, while showing the others the way of life, while blowing into the ney, while dancing like a butterfly, his heart was burning with love and longing; it had always ached and moaned like the monotone ney. Those who were not aching could not understand him. Those who were rude and tactless could not feel what he felt. He said, "I want a heart which is split, part by part, because of the pain of separation from God, so that I might explain my longing and complaint to it." Saying this, he searched for friends who had similar longings and complaints.
Throughout his life Rumi witnessed and experienced many difficulties. Yet, he never acted in a harsh manner or tried to hurt others in response. While proclaiming the bounties of God, Rumi roared and was fearless. In his personal engagements, he was always meek and humble, willing and ready to embrace everyone with great compassion. Bad characteristics, such as selfishness, pretentiousness, arrogance, or aggressiveness, found no quarter with him; they could not even come close to him. He was extremely respectful to all, especially those with whom he had the closest associations: he referred to his friend, Shams-i Tabriz, the man from whom he lit his own candle, as his "Master"; he called his pupil and spiritual representative, Salah al-Din Zarqub, "Spiritual Leader," "Master," and "Sultan"; he always mentioned Husam al-Din Chelebi with great respect. His behavior toward his family members mirrored the behavior of the Prophet toward his own family. His community of followers was open to everyone, like that of the Prophet-and he was close to even those who were farthest from him, so much so that his greatest enemies were compelled, unwillingly, to throw themselves upon his compassionate embrace. Once having entered this circle, no one ever abandoned him.
Rumi, the Master, on the one hand, had a specific intimate relationship with the world of the unseen, but on the other hand, especially as far as his relationship with people was concerned, he never promoted any sense that he was greatly different; this was because of his utmost sincerity and humility. He lived amongst the people as one of them. He would listen to them, eat, and drink with them; he would never disclose the secrets cultivated between him and God to those who could not truly appreciate their value. Being a guide, he lived by what he believed and always tried to find a way to penetrate the hearts of those around him. He would call his gatherings "Talks on the Beloved," thus making an effort to constantly draw attention to Him. He would say, "Love," "Longing," "Ecstasy," and "Attraction" to try to share with others the gushing excitement and feelings that were inherent in his spirit. He would show everyone who passed by his climate the horizon of real humanity. He never allowed his eyes to rest on worldly possessions, but would rather distribute any accumulated possession or any money that was beyond his own needs amongst those who were in need. When he the food was scarce in his house, he would say, "Thank God as today our house resembles the Prophet's house." Accordingly, it was through thankfulness and patience that he made his spiritual flights into the world beyond. Rumi did not accept charity or alms; in this way he was able to avoid a feeling of indebtedness-he suffered from hunger, lived modestly, and yet would never let others be aware of such situations. He did not want to stain his service of guidance for God by accepting gifts or presents.
In addition to his ascetic life, his fear of God, his chastity, his divine protection from sinfulness, his self-sufficiency, and his pure life that was directed toward the world of the unseen, Rumi's knowledge of God, his love of God, and his utmost longing for God kept him, throughout his life, rising as one of the moons that illuminates the sky of sainthood. His love for God was one that surpassed the normal bounds of love-it was a transcendental love. He thoroughly believed that he was also loved by Him. This security did not result, for him, in losses-neither in a lack of fear nor in a loss of respect for God. This was the horizon of faith and accountability, and Rumi would hint at this balance between fear and hope as an expression of the bounties offered by God. We can rightly call this sense of balance "The Declarer of the Gifts of the Eternal Sultan."
In his inner world, the various waterfalls of love flowed out at a variety of volumes and distances. His sincere approach toward the Divine and his fidelity were rewarded with divine ecstasy and attractions. He was privileged with the greatest closeness to God and he frequently sipped from the cup of divine love, cup by cup, becoming intoxicated. He wanted to see, to know, to feel, and to speak only of Him and to relate all of his work and words only to Him. He was so earnest in this regard that if his eyes turned to outsiders for even a brief moment, he would sit and cry a great many tears. He strongly desired to live in the spacious environment of togetherness with Him. He convulsively struggled to be both a lover and a beloved and spent the minutes of his life in an intoxication that emanated from both.
There were many lovers who felt these spiritual joys in a similar way who preceded Rumi in life and death. Yet Rumi's superiority is revealed by the way in which he spoke out so courageously about his feelings and thoughts in his Divan-i Kabir. In fact, since the time of the Prophet and through the periods that followed, there have been many great heroes who have been afforded superiority over Rumi by common consensus. However, Rumi's superiority lies in a special merit, whereas theirs are more general merits. Therefore, in this regard we can perceive of Rumi as the leader of this field, the finest among the fine. Rumi is an outstanding guide in leading people to the Most Beautiful of the beautiful on the path of love.
It is a lofty rank for a human to be able to love God from the depth of their heart and to always remember Him with deep love and passion. If there is a higher rank than this, it is the awareness of the fact that all love, longing, ecstasy, and attraction in human beings are the result of His kind treatment and favor. Rumi breathed God's Beautiful Names and Attributes every time he inhaled and exhaled. He was aware that his disposition was a direct result of the grace and favor bestowed upon him by God. Those whose horizon fails to achieve this unique level may not be able to understand this. According to the following anonymous poem, there is no doubt that just as words represent the shells of meanings encompassed within, the abilities and capacities of humans are simply factors and conditions that are invitations for the receiving of divine gifts and:
The works of His grace are based on the ability of creatures.
From the rain of April a snake makes poison while an oyster makes a pearl.
Some people do not consider it proper to use the phrase "love of God" in the Islamic tradition. Like many of God's lovers, Rumi, in a way that is appropriate to the holiness and exaltedness of God, courageously defended that the concept of love for God should be above all human concepts of love and relationships. He left a legacy of ambiguous divine love which was open for interpretation to the generations that followed him. Some Sufis and scholars of Islamic law questioned the use of musical instruments, such as the nay, and the music performed in the lodges, because of this ambiguity? These groups of people frequently criticized the performances of the whirling dervishes. However, Rumi, the master, had no doubts about the truthfulness of his interpretations. If he had, he would have broken the instruments and surely given up all such activities. In fact, I think Rumi's heart-felt relations with the spirit of religion and his being a faultless representative and living interpretation of the way and etiquette of Muhammad, peace and blessings be upon him, cannot allow others to say anything against him. Furthermore, these two concepts have been more than enough for a majority of people to accept his ways.
He was a man of complete sincerity and loyalty. He lived by what he felt in his heart, as long as it did not contradict the teachings and laws of religion. While making religion the focus of his life, while guiding others to this way of life, while blowing into the nay, while dancing like a butterfly, his heart was burning with love and longing and always ached and moaned like the monotone nay. Those who did not ache could not understand him. Those who were rude and tactless could not feel what he felt. He was saying, "I want a heart which is split, chamber by chamber, by the pain of separation from God, so that I might explain my longings and desires to it." Saying this, he searched for friends who had experienced similar longings and complaints.
In fact, it was not initially my task to write on this invaluable subject; there are many others who are more adequately prepared to address it. However, this request came from someone whom I have respected for a very long time and, therefore, I could not refuse. I took on this topic, which is, in reality, beyond my capacity.
Hundreds, even thousands, have written about Rumi. It is their job to write-and if something important is to be said, it is their job to say it. Despite this, there is nothing that prevents simple people like me from muttering a few lines-I think that this is what I have done. It would probably have been better if I had stopped earlier and directed the reader to Şefik Can's Rumi: His Life, Personality, and Thoughts, so that a meaningful engagement with the actual text might have begun. Even if it is too late now, I do not want to limit or shadow the treatment any longer with my own limited understanding. And so now I stop and bring my comments to an end.
Full article:
http://www.fgulen.org/recent-articles/1820-mevlana-jalal-al-din-rumi.html
Originally appeared as the foreward in the below book:
Fundamentals of Rumi's Thought by Sefik Can
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