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BELIEF-FAITH-SUFISM
As we have said before, the matters concerning belief and faith have no
relation with Jurisprudence, Practice and four religious Sects.
Selefiyyun:
The Wise Sufis and Muslim Saints do not accept to explain the realities of
faith according to the Aristotle Logic using abstract (or partial Intellect).
It was done by the Philosophers and Theologians of Islam before Religious
sects of Belief had been established again during Abbasids 100 years after the
Prophet.
Selef:
(The Wise and Gnostics, Holy men of old)) They explain and interpret the
realities of faith reported with verses, hadiths and divine sayings. They do
not attempt to set up beliefs using Logic and reason rationally as the
theologians do. (1)
There is also another group of people called
“Batinites”
from the religious sect of Ismailiye. They claim that the Koran is Divine and
it has hidden meanings and that the verses and hadiths have no exterior
meanings. This is also wrong.
While interpreting the verses, the Batinites of Ismailiye Sect liken so
excessively that the result of it is personification. This is also Formalism
called Paganism.
The Koran has
both hidden and open meanings. There are interpretations and interpreters of
the exterior meanings of the Koran as well as hidden meanings.
For example:
Allah mentions about His face, His eyes and His Hands in the Koran and says
that He sits on the Throne.
“Errahmanü
Alel arşisteva-He sits enthroned on high.”
(Ta-Ha, 5)
There are many metaphorical verses similar to this. If you did not explain or
interpret these verses, Allah would be given a form then.
Giving a form means paganism, for this reason, Sufis, Ghazzali and great
Religious scholars agree that the Koran must be interpreted and it has
spiritual and hidden meanings. The only person who is against to this
agreement is Ibn-i Taymiyya.
(1) Nowadays a new religious group called as the supporters of Zahiriye Sect
(The supporters of Taymiyya) say they are “Selefi (Past oriented
traditionists)”. They deny all the religious sects of Jurisprudence, Theology,
Philosophy and Sufism (Spiritualism). They say that the Koran and the Holy
sayings of the Prophet (Hadiths) have no spiritual, hidden meanings. They are
not Selefi but a kind of externalists (formalists)-Zahiriyeciler. According to
Ibn Taymiyya, The Koran cannot be explained but the Arabic version of it can
be read and translated.... that’s all. They deny the expounders of the Koran
but they explain it themselves. It means: it is allowed to them but not to
others. They try to monopolize the Knowledge.
__________________________________________________________
This is accepted by Sufis, who are real Selef as well as by the People of
Sunnat and the Shiite Sect of Muslims. This is what the truth is.
The Batinites and Externalists are the minorities who have exaggerated and
exceeded in Islam.
The evidence
of the Selefi who are Gnostics in Belief and of those who follow them, is the
Koran Verses, Holy Traditions and the Divine Sayings of the Prophet.
The greatest explanators of this are the Prophet and His exalted Companions
and those who learned from them. They are the explanators and interpreters of
belief but not the founders of it. They do not set up belief. Faith and belief
depends on the Koran and Holy Traditions. They can only be explained by the
Prophet, by the Wise who are the heirs of the Prophet and by the Great Saints
whose intelligence and Spirit have been perfected with the Universal Intellect
(the Spirit of Muhammad) through making contact between the Partial Intellect
and Universal Intellect. And we can learn from them.
Belief is
corroborated by Allah and His Apostle but not by others.
Scholastic Theologians (Kelâmcılar) did not make the explanations of the
verses and Hadiths. Yet, they made a judgement using partial intellect
according to Aristotle Logic about Eternity, innovation, the Person, the
Attribution and Faith theoretically. They re-set the belief.
The evidence of the Scholastic Theologians is not the Koran Verses and the
Hadith.
Their evidence is “Mind and Logic”. They do not explain the Belief according
to Verses and Hadiths.
The Sufis, who are wise saints, say that, “they cannot accept a belief that is
not based on the Koran Verses and Hadiths”.
If a person reads a book about the Fundamentals of the Scholastic Theology, he
sees that Scholastic Theologians do not behave in accordance with the Verses
and Hadiths but they use reasoning. He sees that they are not interested in
the verses and Hadiths about the realities of belief and faith and they do not
explain them. They are interested in Existence (Presence, the Person of God),
self-existence (whose existence is a necessity), one whose existence is
possible, non-existence, existing, eternity, the one that comes into existence
afterwards, evident, one that is not self-existent but existed from another
essence, atom, space, imagination, the Person and His Attributes, actions,
fate etc... They try to explain and prove these matters using reason and
partial intellect and through the rules of Aristotle Logic (deduction and
induction)... Various religious sects of belief emerged (arose) due to it...
Those subjects had existed in the Greek Philosophy even before the Christ. The
Principles of Aristotle Logic passed to Islam Scholars during Abbasids and the
Umayyad. They have no relation with the Koran and the Hadiths (Sunnats).
All the
realities of Faith and metaphysical matters exist in the Glorious Koran and in
the Works of the Prophet. There is no need to seek them in Scholastic Theology
and Philosophy.
The danger is: Although Mu’tazile (mostly Shiites) and the Scholars of Sunnat
(mostly the followers of Ashary and Maturidy) should have kept these rational
and theological judgments suitable with the Koran and the Hadith, the Scholars
of Madrasa, who were their supporters tried to suit the verses and hadiths
concerning faith to the views of rationalist and scholastic founders of the
religious sects.
The most dangerous attempt was: they tried to accept the verses, which were
contrary to their beliefs and they abolished and ignored the Holy Sayings of
the Prophet.
They accused the Gnostics and the Wise who did not explain the Verses and the
Hadiths related to belief according to Ashary, Maturidy and Jubai (Mutazila)
for going astray or for being crazy in a very strict, scholastic way.
Whereas; the verses and the Holy Sayings of the Prophet existed even 150 years
before Scholastics, Ashary, Maturidy , Jubai (Mutazila) and similar
rationalist founders of belief.
Unfortunately, the belief confirmed by the Koran and Hadiths was given up and
the remarks of the so-called rationalist scholars were accepted as belief by
both the Scholars of Madrasa of the Shiites and Sunnis.
In fact, Sufis are not against the defense of the Existence of Allah, the
presence of Spirit and the metaphysical realities by the Philosophers and
Scholastic Theologians. On the contrary, they support it and they do the same
if necessary. They support whoever struggles for this.
Yet, they are against the philosophical and theological opinions about Allah,
His Person, His Attributes, His deeds and qualities.
Defending the Existence of Allah and putting forward ideas about the
Attributes of Allah are different matters.
The Knowledge about God and the Reality of God as well as His attributes are
reported by the Koran and the Hadiths. Belief is corroborated by Allah and His
apostle. The greatest person to explain it is our Most High Prophet, the
Family of the Prophet (Ahl al Bayt) the scholars of his Companions and Sufi
saints who are all wise people. They are the righteous predecessors.
Farabi, Ibn-i Sina, Kindi, Ibn-i Rushd, the scholastic theologians of
Mutazila: Ashary, Maturidy, who all developed belief using rational evidence,
put themselves in the place of Allah and His Apostle because
the realities
of faith are reported by the Koran, by the Holy Traditions and by the sacred
saying of the Prophet.
Sufis even support the Western Philosophers, who defend Allah and religion, as
well as the Islam Philosophers and theologians mentioned above. They support
Dehri, Descartes, who argue with materialist Philosophy, Spinoza, Kant, Hugo,
Goethe and Hegel.
Supporting
(it is the duty of all the believers to defend God)
and accepting
a belief formed by Mutazila, Ashary and Maturidy are different things.
The Wise Saints explained the realities, concerning belief, reported by the
Koran and Sunnat.
Then, the
belief of others even the Shiites or the people of Sunnat except the belief of
Sufis (the predecessors who are Sufi) is not the belief of Muslims.
However, the Scholars of Madrasa from the people of Sunnat accepted the
religious sect of Selefiye in belief. For instance, we are in sympathy with
Ashary and Maturidy but we do not accept their belief. We accept Selefi belief
but not the belief formed by reasoning. We believe as the righteous
predecessors believe.
We believe
how the experts of Sufism believe.
The religious leader (Pir) of Sufis is Hazrat Imam-ı Hasan al Basri. He
acquired Sufism from Hazrat Ali (K.V.) who is the leader of Spiritual
Guidance. The Sufis who are the righteous predecessors and Hz. Ghazzali deny
the rational methods of Maturidiye and Ashary, they do not deny their
judgments which are in accordance with the Book, Sunnat and the belief of
Selef-i Salihin (Holy Men of old). They claim that forming up a belief by
reasoning and most of their judgments will be contrary to the Book and Sunnat.
The great Gnostics who follow the belief of righteous predecessors do not
refuse all the statements of Maturidy and Ashary. We also agree with this
opinion.
Sufism
(Tasawwuf)
as known and mentioned in details above is the branch that deals with
realities of faith. It is to learn the Koran by means of making contact with
the Spirit of the Prophet (A.S.W.), to learn the subjects related to belief
and faith such as: Divine Knowledge, Divine Person, His attributes, His Deeds,
His works, Fate, spirits, Angels and the journey of the Spirit of men from
physical world to beautiful, pleasant world (seyr-i sülûk (progress on the
spiritual world) etc... not the knowledge of Jurisprudence.
The Prophet
Muhammad (A.S.W.) taught Sufism to Hz. Aliyyel Murtaza and Hz. Abu Bakr
Sıddık. The History of Sufism is the witness of this.
Sufism also concerns the Knowledge of God and Love. The experts of Sufism
enable some of their adherents to encounter their Lord again by shining their
hearts with love and through (with) the Knowledge of God. They impart the
secrets of Fenafi Resul (Annihilation in the Prophet), Fenafillah
(Annihilation in Allah), Bekabillah which means remaining and abiding in God.
They also teach them the realities of faith called “Men Araf”
“Men arafe
nefsehu, kad arefe Rabbehu- He who knows himself knows his Lord”.
(2)
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(2) See Binbir Hadis by Şemseddin Yeşil, 1983, Ist. p. 212 and others.
Sufism exists
in the Prophet (A.S.W.) Himself and in the Koran
because Sufism concerns Faith and Gnosis. The only aim of the Prophet is to
increase Divine Knowledge and faith for Allah.
The Prophet (A.S.) is the greatest Gnostic. He is the teacher of the Universe.
This characteristic (specialty) exists in other Heavenly Messengers too.
Sufism teach the realities of Angels, Spirit, Prophetic Mission, Sainthood,
Prophecy, the Realities of Revelation and Speech, the Purest Person,
Self-existence of Allah, the Word of Allah, the Attributes of Allah, His
beautiful Names etc... Sufism involves all these matters.
Sufism did
not emerge afterwards.
The Prophet (A.S.W.) taught this to the King of Sainthood “Hz. Ali” and to
“Hz. Abu Baqr Sıddık.” He trained them. These two great men are the Doors of
our Prophet. He also taught it to the skillful ones among his Companions.
Provided that there had been other paths from his other companions, they were
either forgotten or ceased. Sufism is still continuing in
Hz. Ali and
Hz. Abu Baqr because Spiritual Knowledge does not end.
It is said that Sufism is not only a spiritual state but also “Keshf-Divine
Revelation or intuition”. When the Spirit encounters the Prophet and Allah, he
is taught divine Knowledge from Allah and His Prophet. The realities of faith
and real faith-belief are taught to him. The certain Knowledge of faith is
taught by God.
When the works of Abdulkadir-i Geylani, Hz. Rufai, Muhyiddin-i Arabi, Maktul
Suhreverdi, Mawlana, Hadji Beqtash, Yunus, Sheikh Hasan-ı Shazili, Hz. Bedevi,
Hz. Dusuki, Ahmed Yesevi, Muhammad Bahaeddin, Ahmed Faruk Serhindi and Hz.
Ghazzali are read and studied, it is seen that Sufism exists particularly in
the Prophets, in our Most High Prophet, Al-i Aba, in the Four Caliphs, the
Twelve Ahla-l Bait Imams and in the great personalities such as Hasan al
Basri, Junayd-ı Bagdadi, Maruf-u Karhi, Sırri Sakati...
Hasan al Basri was one of the students of Hz. Ali. He imparted Spiritual
Caliphate personally from him.
Sufism is the
Divine Knowledge of Allah and Divine Love of Allah.
It has two manifestations. He is encountered God either through Love or by
Divine Knowledge depending on the talent of the student or adherent.
One of our Sufi Poets says:
“Do not think
that your task is over with fasting and prayer,
The union for
devotee is the Remembrance and Knowledge...”
Allah says: “Remember Me often.” Sufism means remembering Allah very often and
numerously.
Remembrance
is Love and it causes Love.
Bismillâhirrahmanirrahim:
“Ya
eyyühellezine âmenüzkürüllahe zikren kesira-The Believers! Remember God
abundantly!” (Al-Ahzab, 41)
“Vezkürullahe
kesiren lealleküm tüflihün-Remember God always so that you may be saved!”
(Al-Jumah, 10)
“Elâ
bizikrillahi tetmeinnül kulûp-Surely, the remembrance of Allah comforts the
hearts.” (Rad, 28)
So, how is the heart comforted? It is comforted with the Remembrance or Ziqr
of Allah. What happened to the heart, which is not comforted? It is not in
peace.
“Fezküruni
ezkürküm-Remember Me (God) so that I will remember you!”
(Al-Baqarah, 152)
It means: Remember Me, Call Me consciously and meaningfully. Our Prophet has
already said:
“The best remembrance (the most superior) is: La ilahe illallah-There is no
God but Allah.”(3)
The Most High Allah says:
“Fezkur isme
Rabbike-Remember the name of your Lord!”
(4)
“O Muhammad,
Praise Allah!”
(5)
There is a command (Allah orders) to all the Prophets, to our Prophet and to
Believers:
“Praise Allah
morning and evening.”
(6)
“Vele
Zikrullahi ekber-The foremost duty is to remember God.”
(7)
Ritual Prayer-salat means praying, begging. There are also verses about
worship, bowing down and prostration in the Koran. What does Allah say about
them?
__________________________________________________________
(3) From Jabir (R.A.), Thirmizi, “Riyazüs Salihin, Diy. İşl. Bşk. Public. 1976
Vol.3, p. 39
(4) Muzammil, 8
(5) Ahzab, 42
(6) “Ve tüsbbihûhü bükraten ve asîla.” (Fetih, 9)
(7) Ankebut, 45
“Ve
akimüsselâte, innesselâte tenha ani’l fehşâi ve’l münker-Be steadfast in
prayer, Perform your ritual prayer. Prayer fends away indecency, evil and
adultery.”
(8)
But what does He say at the end of this verse?
“Vele
zikrullâhi ekber-But your foremost duty is to remember Allah”.
Remembrance of Allah is the greatest. The remembrance comforts the heart.
“Our Lord Allah says that Remembrance is the greatest duty by separating
Remembrance from Ritual Prayer saying: “But remembrance is...”
Remembrance
is related to faith. First, “Allah” will be recited then ritual prayer can be
performed. Ritual prayer cannot be performed without remembering Allah.
“Allahu Ekber-Allah is the most great.” It means to exalt Allah.
“O Muhammad,
Remember Me in the morning and in the evening!.”
(9)
“Praise Me
day and night!”
(10)
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(8) Ankebut: 45
(9) A’raf: 205
(10) Tâ-Hâ: 130
KAZIM YARDIMCI/ADIYAMAN
varliktanveriler@hotmail.com
bilgi@varliktanveriler.com
www.varliktanveriler.com
