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| Sufistic Poems |
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FOREWORD
Dear reader,
I am writing these in tears. The enthusiasm I have, that is hard to tell, is the cause of my tears.
Praise be to Allah, who took me worthy to His guidance and benevolence without divesting. Praise be Allah, who purified me of the attributes of His majesty and equipped me with the attributes of His beauty. Praise be to Allah, who got me to give up the passion of this world and the next and leaded me into trying for His consent. Praise be to Allah who leaded me to prostrate, pray and contemplate.
Praise be to Allah, who notified and made me find me in myself, the meaning in me to me and Himself to me. Praise be to Allah, who notified that I exist in His existence. Praise be to Allah, who took away the rage, the hatred, the jealousy, the hypocrisy in my heart and the lie in my tongue and adorned my heart with love that is enough for universes. Praise be to Allah, who took me worthy to call Himself, His messenger and the folk of the Real.
And let Him have consent with His attributes which are the causes and the means of my finding all these beauties.
O Allah, do not let your servant fall into ignorance and deprive him of the beauties you bestow, with their having been confused and spoiled. Amen…
My wish is that you also say amen to my wishes.
A part of the 43rd verse of sure Al A’raf reads:
“Praise be to Allah who, hath guided us to this (felicity)! Never could we have found guidance, had it not been for the guidance of Allah.”
Tell like love
Tell your love as it is appropriate to love;
Without complaint, grief, entailment, flattery,
Away from possessiveness, ambition, interest.
Tell your love as it is appropriate to love;
Alive like spring time,
Warm as the breeze,
Frail like the rose,
Delicate like the violet.
Tell your love as it is appropriate to love;
Unknown and mysterious like the paradise,
The reason must be known of
The existence of me, you, his and the universes.
With my respect,
Servant Musa
Ku?adasy, 10.06.2004
THE EFFECT OF SUFISM AND THE SUFI POETRY ON THE PEOPLE OF ANATOLIA
The essence of Sufism is unity. And the unity is, to perceive all the universes, whether they be manifest or non-manifest, as existing with the existence of Allah, and to unite them all in Allah. The Sufi Islam has proliferated about two centuries after the appearance of the Islamic religion. During the 10th and 11th centuries, it was widely agreed that it did not conflict with the rules of sheriah (order), and the principles of the deeds of the prophet and the Koran . Between the 12th and the 14th centuries it had its pinnacle. In the mean time it had its martyrs. One of these is Mansur of Hallach. This holy person, having said “I am The Real”, was decreed to death. The Turkish-Islamic Sufism was seeded by Hodja Ahmet Yesevi. The Turkish-Islamic Sufism, having maintained the principles of Islam deriving from Mohammad (peace be upon Him) and the Turkish manners and customs, has reached to the present day.
After this brief explanation, I would like to cite some of the verses, the holy utterances of the prophet, and the wise sayings of certain holy figures, which caused the birth of the sufi faith, in order to draw a general framework and to continue with the subject.
I would like to continue with the saying that I am very much fond of: "In the manifest world, the truth of the Real is like the light shining in a prism which has endless faces. It has a different reflection at every corner, edge and face."
Right now I am at your presence and with whom, do you know? With Allah. And you are in front of me and with whom, do you know? Again with Allah. And if you ask, how come? I would answer that as: We exist with Him that is with His attribute "Alive".
Not only we human beings, but also all the universes and their inhabitants do exist with Allah. There may be ones among us to ask whether: "Even the things do exist with Allah?" Yes, I would say everything exists with Allah. The answer is given in a verse and a holy utterance of the prophet. 126th verse of surah An-Nisa reads as "He it is that encompasseth all things." And the prophet informs us of Allah’s saying that "I was a secret treasure; and I wanted to be known." Hasan Fehmi Tezdo?an has expressed this truth as, "This possible being is always an illusion, existing in the corporeal Real."
We may qualify the things as dead, looking at the static state of the matter. But the truth is not as such. The unbroken and the smallest state of the matter which carries all its peculiarities is called the atom. The atom consists of the electrons and the nucleus. And the nucleus consists of neutrons and protons. The electrons and the protons have a lasting relationship of continuous movement. With a divine wisdom, various groups of atoms gather to form molecules, DNAs, chromosomes, the cell nucleus and the smallest building block of life, the cell, respectively. It is the integrity of these cells that form us and all the other life forms. For this reason, can we really say that the things that we believe to be dead looking at their static state are not alive?
His holiness Ali (pbuh) has said "I have never had faith in Allah that I have not seen." As such, Mohammad (pbuh) has stated "There was Allah, and nothing else with Him." A friend from His community, having heard and retold this to Ali (pbuh), receives the answer, "It is still like that."
Mohammad (pbuh) in another statement has said: "One who sees me, has seen the Real." As such, the holy Yunus Emre says: "I was wrapped with bones and flesh, I was seen as Yunus." Concordantly, the holy E?refo?lu Rumi refers to the same truth with his poetry: "You think I am E?refo?lu; I am neither from Anatolia nor from the province of Iznik; I am the Ever-lasting and the Endurant; O appeared in the form of the human being." Not only Yunus Emre or E?refo?lu, but also many gnotics and saints such as Hacy Bekta?, Hacy Bayramy, Mevlana Rumi, Sheikh Edebali, Niyazi Mysri, Gaybi Sunullah has shared the same belief and faith. The saying of my guide Hüseyin Sabri Soyyi?it that I would like to refer explains the point meant with all these words, the point to be reached with this belief, "In the search of Allah I found myself."
Let us have a look at the different expressions of this truth. The first reference is from Kaygusuz Abdal:
If you ask for the Real, seek in man,
Not in Iraq, nor in Mecca, nor in Hajj.
Dervish ?iri of Bekta?:
Before He created the universe, at the moment of creation,
I was unique with the Real,
As He created His property, at the moment of creation,
I described Him, I was the imprinter.
Dervish Kadri of Bekta?:
If you are intelligible, listen to this counsel,
We are a magnificent house, the building of the Real,
Do not break heart with insult, o sire,
We are the primary of this universe.
Gaybi Sunullah:
The body and soul of the member of the folk of unity becomes light,
Wherever he looks, his standing point becomes the Mount Sinai,
All things are the manifestation of his beauty,
Those who stay away from the Real here, would be so there, as well.
?emsi Huda:
I have become the beloved with the beloved
Do not assume I am separate,
I am indifferent, indifferent,
To other than the familiar.
Ru?en:
You manifested the reflection of your beauty at the spirit of the darling,
Taking back the eye of the lover you observed the other.
E?refo?lu Rumi:
Let me eliminate from in between,
The E?refo?lu Rumi,
Let me look with you,
And see you, dear!...
Niyazi Mysri:
It is my custom since the beginning without an end, to become a happening,
Being alive I become either unity, or the wretched,
I have an access to each of the folk of this world,
I become a shop of clothing, uniting all this clothing,
I am either the cloud, or the rain, or the hail, or the snow,
I am either the plant, or the animal or the human,
I am either the Christian, or the Jew, or the Mazdean,
I am either the Shiite or the Sunni Muslim,
I am called Niyazi in the multiplicity now,
I am the secret of the Creator in the world of the unity.
Hear the word of Niyazi, no thing covers the face of the Real,
There is no thing other than the Real, it is secret to the blind.
A?yk Veysel of the modern times:
Existing in every thing, soul in every body,
For this we called Him the beloved,
The decree is His from the eternity without a beginning to the eternity without an end
There is neither you nor me, but the Forgiver.
My guide Hüseyin Sabri Soyyi?it:
There is no me or the other, but He,
I say He from the eternity without a beginning to the eternity without an end
I say He at the manifest and the non-manifest,
You are my look from each face.
The servant Musa at your presence:
Those in the universe are the envelope and the manifest,
Whatever apparent is each from Him,
Even if they may seem dead, they all are alive,
He created oceans, the droplet is He.
The secret of all these words lies in the 115th verse of surah Bakara. It reads as “To Allah belong the East and the West: whithersoever ye turn, there is the Presence of Allah.” What I say is, there is nothing in the universe that may be other than Him.
Elsewhere, He also says in the surah Tin as “We have indeed created man in the best of moulds.” And the secret of this verse is that the Creator has become manifest in human with His seven exalted attributes. Three of these attributes are secret and four of them are apparent. The secret ones are: life, knowledge, willpower. And the apparent ones are: seeing, hearing, speech and power. All these attributes exist with the attribute Alive, and at its absence none of them is there.
For those who do not experience Sufism, it is not nothing but philosophy. But for the folk of Sufism, it is not a philosophy but reality and having faith in this reality they experience it in their daily lives. The folk of Sufism have not said Allah and the existence are separate and have regarded the existence from the point of view of the Real. While doing so, they have kept their distance from what Allah forbids, that is the attributes of majesty, and have kept the path of demonstrating the deeds He has ordered, that is the attributes of beauty.
The secret of the words of Yunus: "Since we have read (the letter) Elif; We have made them all market; We treated the created in tolerance; Because of the Creator;" lies in the above mentioned wisdom. The folk of this path have been detached from all the ugliness and have started to demonstrate the beauties. Hence, they have submitted their deeds, attributes and essence to the One who owns these. Therefore, what is disclosed, manifested in all their deeds are the attributes of His beauty at every state of them.
Now such a person would be the locust of the manifestation of endless mercy. He has left the state of being the demons of hell, and the wishes for the paradise with huris and companions. His heaven is now the heaven of knowing himself. His faith is stabilized at the perception of knowing one’s self is to know Allah, according to the holy utterance of "One who knows his self, knows his Lord." His heaven is the heaven of wisdom, that is the heaven of knowledge.
Servant Musa describes the heaven of knowledge as:
Self satisfied, heart testimony,
There neither is huri nor companion,
Seen is the Exalted Lord,
This heaven is the heaven of wisdom.
The folk of Sufism, having been purified of the attributes of majesty and equipped with the attributes of beauty, have now become a man of the heart having wisdom, that is the perfect man. We should give an explanation of these attributes. Attribute of majesty means glory, greatness, exaltedness, when attributed to Allah, and means rage and anger when attributed to man. Literally, jealousy, grudge, hatred, fury, base ambitions, non-limitless urge for these ambitions, violence, selfhood, arrogance and similar ugliness. Attribute of beauty means facial beauty when attributed to Allah, and means beauty again when attributed to man. Literally, helpfulness, humbleness, tolerance, selflessness, patience, non-retaliating to violence, defending the just, being fair, being aware of the monitoring of Allah and as such keeping away from ugly deeds, making deeds not for show off but to attain the consent of Allah, removing jealousy, grudge, hatred, fury, violence from the heart, not to gossip, not to prejudge as evil, not to perform anything that would not be desirable for one’s own self, warning without breaking heart and despising and similar beauties.
After these explanations let us start with the real topic that is meant: the effect of Sufism and the poems of Sufism on the Anatolian people.
Before the arrival of the Turks into Anatolia, there were natives of different nations and believes. Anatolia, the cradle of civilizations, the indispensable passageway from Europe to Asia and Africa and the other way round, had the unique mosaic of peoples. For this reason, no one can deny the fact that there was the variety of believes and the conflicts between these believes.
Variety of believes among these peoples was a real contradiction, literally living together and in integrity. The conflicting believes had caused dilemmas and in turn new quests. For this reason, a common, agreeable belief was a sustained wish of all.
Until the Sufis came to Anatolia, the people of Anatolia had their given faiths based on the belief that Allah and the created were separate beings and were scared to death with the hell and its awaiting tortures. To have a relief from this fear they had changed their path from that of His and thought that they would be saved by not remembering Him.
Yet, with the emerging Sufis, they were introduced and met with Allah being manifest on themselves, unlike their gods that were separate from them. As such, servant Musa retells the fact that man is not separate from Allah:
Allah separate, man separate,
Who made them separate?
The heart is the palace of the Real,
O Mevlana, come to the square.
An in return those people appreciated and welcomed the Sufis, who without making any religious, language, race discrimination and without scaring them as hell’s demons, recited them the mercy and compassion of Allah, telling that He had not created the servants to throw into the hell, reminding that no mother would give birth to any child to throw it into fire, and that it is the servants who throw themselves into fire of their selves, given that Allah is the seer, the hearer, the speaker and the actor from them.
Building them places like covenants and lodges, to get them to stay with them, those living close to these holy people, gathered around them and were effused with their wise words.
One of those Perfect Men, Mevlana Celaleddin Rumi, has declared to the whole world that He would make any discrimination as:
Come, Come, whoever you are, come again,
Come whether you be an unbeliever, or a Mazdean, or a pagan,
Our covenant is not the covenant of despair,
Come even if you have broken your repentance a hundred times.
Both the appearances and the words of wisdom of these perfect men were imprinted to the minds of their listeners. And these legendary appearances and words of wisdom spread out from tongue to tongue, from heart to heart to all the Anatolia, and those people thirsty in their search of the meaning of life, drank these words of wisdom like crystal clear water flowing from springs and united at the very same essence.
People loved those sultans of the hearts, who acted only for the consent of Allah without using their knowledge and beauty for their own interests, who lived as plain as themselves and worked together with them since they saw the Real at the created, who gave them hope proposing respect and tolerance to the created and in this way brought them a new faith and life style and in turn, were trained with the love and memory of these holy people and tried to experience this life style.
They accepted this life style and the words of wisdom as Holy Scriptures and raced to be like the perfect men. This faith which is suitable to the disposition of all the parties with whatever belief, brought together these communities from different nations and religions and melting them in the same crucible made them live together in peace. The mosaic of peoples was turned into a piece of work of art of ebru. There is some sort of a trace of these perfect men such as Yunus, at the subconscious of our people whatever their believes and opinions may be. And therefore, the forming effect of these sultans of the hearts on the conscience still continues.
Sufism and Sufis have not only proposed the beautiful and the fair, but also defended the innocent and the oppressed and indicated the wrong and unjust deeds of the communities. Every party took their share from their counseling and tried to keep away from the ugliness and hold on with the beauties.
Especially the Turkish Muslim tribes and communities, having reached to a satisfactory level of these beauties, they could unite and grow together. The secret of the Turkish proliferation and foundation of states lies in this fact. The communities having been oppressed and treated unfairly for centuries, opened their hearts to these beauties and their demonstrators when they saw a respectful and just administration. These beauties increased the will of the folks to prosper, the respect to the law and justice, the goodwill and thus the riches and the resources increased.
After the rise and the increase of power of this new state, the unchanging rule determines the outcome again: every rise has a fall. In time, state officials who have fallen into the hell of their selves, sheiks who have used the believes of the people to their interests, have left the beauties for their worldly ambitions. They have not paid attention to the real Gnostics and saints who proposed them the beauties. They even send them to exile, in case they were not suitable to their interests. This started the dissolving of the integrity and the fall of the Anatolian people. The Anatolian people who ruled the world once was brought to the edge of the Independence War.
In our time, people are standing apart from the meaning and are running after the apparent. You all know the outcome of such a state. Our people are trying hard to get free from the ugliness. These trials have directed our people to the search and to the meaning once again. May Allah help those involved in their search and provide them guidance.
In order to prevent the misunderstanding about Sufism so that, "nobody should claim to be Allah. Since Allah would not give His Allahhood to anyone." Let me indicate this with a poem:
YOU ARE FROM ALLAH
The droplet would not have a wave,
You are from Allah, not Allah.
The Real is the stimulator of the existence,
You are from Allah, not Allah.
You are the droplet of that ocean,
He is the one who covers, you the one covered,
You are nothingness, you are human,
You are from Allah, not Allah.
Limited is your power, strength,
Four of them manifest, three of them non-manifest,
Your attributes are in your custody,
You are from Allah, not Allah.
If you have not reached to His unity,
Do not give ranks to His multiplicity,
He would not share His power with you,
You are from Allah, not Allah.
If you are not annihilated,
Even if you ask for too much,
He would not give you of His power,
You are from Allah, not Allah.
I say understand your ignorance,
I say wish for his blessing,
Do not mistake His multiplicity with Him,
You are from Allah, not Allah.
Not the all is Him,
His breath is in every being,
All non-manifest is manifest,
They are from Allah, not Allah.
Listen up to your teacher,
Learn well, say well,
Disclosure is as such in servant Musa,
You are from Allah, not Allah.
To continue with the unity, I may say as such:
Thanks, I found You in my essence,
You are light at the eyes of whom see,
I would not search in the universe, on the surface of earth,
There is no other, so is the speech.
Those who speak are not the others,
Other than you is not the lip, the tongue,
Everything is obvious, not a mystery,
There is no other, so is the speech.
You are in various states with the multiplicity,
You are the beloved to the attributes, the appearances,
You are there in the green, the blue,
There is no other, so is the speech.
You appeared as Moses, as Christ,
You appeared to Mohammad as your light,
You carried on to sultanate with the teacher,
There is no other, so is the speech.
Servant Musa thanks, for all,
He accepts and publishes his nothingness,
He cannot hide, reveals the secrets,
There is no other, so is the speech.
Those who take the life only as the worldly pleasures, are in the hell of their own selves. If they ask for the paradise, first they should get rid of this hell.
Thank you all for your patience. I regard you with respect and may Allah bless you all.
A POET WHO TELLS HIS LOVE
AS LOVE MERITS: KUL MUSA
If the completion of any advancement and beauty is contingent on the ability of "knowing", "loving" and "being", the truth of knowledge and love manifests itself in the ability of "being". A knowledge and love that hasn't acquired the truth of being cannot yet testify the beauty of the truth.
Everybody loves and talks about love. Yet what is love and how it ought to be? Can a love that is based on discrimination and assignment be love? There is no fragmenting in love. If allocation is present it can cause dangerous outcomes; it can even lead to say "I died/killed for my beloved". The lover loves everything and gracefulness worthy of love blossom from every behavior of him/her.
Well, how should be the way to reach such a love? Here you are one of those ways in the distinctive vision of existence of Kul Musa.
We know and love Yunus, Mevlana, Mustafa Kemal but somehow don't think about "being". Kul Musa has burned his heart with the fire of being like his beloved Yunus and he has wonderfully summarized the truth and reflections of love in his poem that begins with "tell your love as love merits...", being a tongue to Yunus in his own vision of existence, in his own mirror. No aspect that doesn't befit love should be able to claim to be aroused from love.
Kul Musa, who wonderfully expressed the way to be like Yunus and speak like him in his poem "Does the tongue speak like Yunus", says:
As the soul is not Yunus
Would the tongue speak like Yunus does?
...
As the soul doesn't burn with rapture
As the ego doesn't leave the core
As the eye doesn't look to the Master
Would the tongue speak like Yunus does?
...
As one doesn't find the Creator from the creature
Would the tongue speak like Yunus does?
Like Yunus who said "We love the created, because of the Creator", Kul Musa explains the source and reason of true love:
He has become life to the whole, himself his heart
Whatever visible, from him comes every part
Thus he exhibited the "Unity" belief, which is the compulsory and heralding result of this love. In his poem "we are closed to duality":
If any duality remains in me
This Kul Musa is in the hell immediately
One life are we, the difference is in the body
We are closed to doubleness
He laconically emphasized the honey-sweet heaven of unity and the hell of any kind of discrimination and dualism with Veysel's terms.
The poet relates the hell to receding from unity and believes in heaven with an absolute and most genuine faith. Namely, it is not a superficial fancy kind of a belief that is nothing but a postponement for the future: A faith into the heaven that is nourished by the passion to offer his heaven to the world and bring this heaven, which he believes to be realized in the future, into life equally for all humanity. For those who turn their surroundings into hell while they believe in heaven, I would suggest to cook their morbid beliefs in the fire of Kul Musa. Kul Musa, who carries the heaven he believes in into this very world, humbly sees one of the ways to do that:
If become companions, with humility
Forsaken from body, every calamity
The universe undertakes heavens beauty
Either watch with joy or taste its delight
If we put it with his own terms, Kul Musa, who nurtures his knowledge of heaven with humility, is seeking privation with the secret of "dying before dying" in the sense of dying in evils and resurrect in virtues by means of getting equipped with the kind attributes of God and purifying off of raging attributes of Him. The poet who says "there is no interrogation of privation" in the beautiful poem with the title "Pass the Sirat with privation", probably manifesting the backbone of Kul Musa's standpoint. In his poem titled "Be Mevlana, enter the arena*", he says:
Oh my soul, palace of the Lord
Following the invitation of Mevlana who says "Find the nothingness, let your heart's eye open", he opens his heart's eye with the cognition of nothingness that is certain to have no interrogation at all, and wants to see everyone united and reconciled with the tolerance of Mevlana in God's palace, in the world of soul.
Kul Musa, where I'm trying to bring to light his philosophy as far as I am acquainted with from his poetry, has achieved this humanity outlook based on love through the correct religion understanding in the liberalistic and laic regime. The poet expresses his love for Mustafa Kemal in his beautiful poet titled "There was a Çanakkale, oh what a Çanakkale":
...
For every belief each another order
Is such a thing possible ever?
He first asks this and look how he complements the poem:
Kul Musa is lunatic in his very core
Such an order is the best of all
If you are to be a real saint
Tell me, who stops you from being so
In the last time, scientific studies about NLP (neuro-linguistical programming), upper brain that corresponds to 28% brain capacity and lower brain that corresponds to 72% brain capacity are carried out. What a great and sad delay it is that the call of Koca Yunus from centuries ago has only lately been handled by science:
Knowledge is knowing the knowledge
Knowing himself is the knowledge
I hope that these scientific studies contribute essential truths like "self knowledge", "self depths of inner self", "to get know and get close" with Yunus' terms to be better understood, as expressed by him: "There is a self in myself, inside my self".
In this context, I think the prolific poetry world of Kul Musa, who presents the understanding, sensitivity and accumulation to contemporary people, will have important service and contribution to the scientists and people who conduct the aforementioned studies. Everyone can find the possibility to cure his/her capacity of 72% and to activate it by imbibing his/her own share and enhancing his/her emotional exponent.
With the words of Associate Professor Dr. Nusret Kaya, who has developed an original approach about capacities of upper and lower brain, "the power of the Compassionate* who doesn't harm an ant" will carry the beauty of "peace" into the life with "all vastness and depth" and will eliminate any kind of malice.
When you will read and digest these beautiful poems of Kul Musa, I hope "the power of the Compassionate* who doesn't harm an ant" will transpire. I greet all readers with regards and love.
14.06.2004
Mehmet FINDIK
Judge of the 2nd Gebze Law Court |
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