Life Increasing Light
Dear dear friends; I spent my childhood in a small Anatolian city where Hazrat Niyazi Misrî and Sadreddin Konevî were born and grew up, and which was also frequented by very valuable spiritual sultans such as Hz. Mevlana and Ibn Arabi. At an age when I could not realize the spiritual richness of the lands I traveled on, my mother came to me and said, "We are going to visit a very important place soon. I want you to be very quiet and well-behaved there," and then she looked me carefully in the eyes and said, "Okay?" I can still hear it in my ears. As a small child, I was not very pleased, but I knew that I had to obey what I had heard. I was aware that this visit was not like going to any other place. We arrived at a modest one-storey house among the greenery at the end of a long narrow dead-end street just outside the city. As soon as we entered the door, even with my childish feelings, I could feel the different atmosphere and beauty of the place. At the entrance, we were greeted with great affection by a very thin and elegant-looking elderly aunt sitting on a wooden cedar on the left side of the courtyard. After chatting with her in a soft voice for a while, she invited us to a small mud-brick house next door. When we entered, there was a middle-aged uncle with a radiant face sitting right across from us. With a sudden movement, he immediately stood up and greeted us with great love and respect. My mother, as if without stepping on the ground, went up to him, bowed down, kissed his hand, and sat down a little to the side. I had learned my lesson very well at home. I was quietly trying to understand the conversations with a little attention and a little excitement, as requested. But I could not understand anything I heard. I was struggling to keep the promise I had made beforehand when suddenly I was startled by a word I heard. The kind-faced uncle said in a troubled voice, stretching out the sentences a little: "Ah... sister ah... fate, what can you do; the pen has already written what will happen, even the ink has dried up". Although I did not know what it was or what it meant, I was so impressed by this statement that I never forgot it for many years and could not get rid of its influence. Years later, when I learned that the place we visited with my mother was a dervish lodge, that this statement was a holy hadith-i sharif, and that the light-faced uncle was a valuable postmaster who was a descendant of Hallac-ı Mansur according to some, and according to others, of the great saint Mansur Baba, who was hidden in Elazığ, it aroused a much greater interest and interest in me.
For many years, I tried to find an answer that my heart would approve to this saying, which I had heard as a child and which caused many question marks in my mind. If everything was fate, if the Almighty Allah's mighty pen had written everything that would happen in advance and even the ink had dried up, who would pay for what in the next world? Heaven, hell, the day of reckoning, the Prophets, what did all this mean? Years passed while I was trying to find the answers to questions like these. In the meantime, I learned, albeit very late, that the Niyazi Neighborhood, where I had wandered around as a child, was named after Hazrat Niyazi Mısrî, and that the house where this great sultan of hearts lived and a fountain in front of it bearing his name were still there. I went back to this small Anatolian city where I had spent my childhood, hoping to see the place where Hazrat Mısrî lived, and hoping to find a friend of God who would comment on the hadith "The pen wrote what would happen, but even the ink dried up." Everywhere had changed so much, nothing was familiar. Almost no one knew where the name of the neighborhood came from. After a very long search, an old man who ran a small grocery store in the Niyazi neighborhood told me that he knew where Hazrat lived, but now it had been demolished. What I heard was a last hope. Even though it had been demolished, I wanted to see the place where he lived, so I begged him to take me there. On a very hot summer day, when the sun was scorching, we came to a small one-story house in a garden near the city center. There were a few people chatting on chairs lined up against the wall. I introduced myself and told them that I was from Istanbul and that I was looking for the place where Niyazi Misrî Hazret lived. The gentleman who owned the house repeated what the neighborhood grocer next to me had said and said that the place I was looking for was the place we were in, but that it had been demolished and rebuilt without preserving the original. With great curiosity, what about the fountain, there was an inscription on it saying that it belonged to Niyazi Misrî Hazret, what happened to that fountain? The man said with great calmness: "Yes, that fountain was right there outside the door. But when we built this house, the fountain was destroyed. The inscription on it had Arabic writings on it, so that it would not be a sin, we scraped the writings and made it a stone for the bathroom." What kind of amazement and astonishment appeared in me, feeling the need to defend himself, he said, "Be sure, I never wanted it, but I could not explain to my wife that such a thing could not happen, she insisted a lot, so we did it."
In such situations, our grandfather Şefik Can used to say, "I want to open the window and shout, 'There is a fire! There really is a fire, but I don't know who will see this fire, who will put it out.
I thought that maybe I would find the place where Hazrat Niyazi Misrî lived and a beloved servant of Allah who still lives there, but I learned that the fountain of Niyazi Misrî and even the inscription on it were bath stones, and I returned to Istanbul with a great fire in my heart. Years were passing by and I had learned many unnecessary things, but I still could not find an answer to the question of how the pen wrote and how the ink dried, until I picked up the Masnavi of Hazrat Mevlana.
I was probably more excited than Archimedes when I was leafing through the Masnavi in the garden of a hospital where I was visiting a patient, because I found it. A huge title in the middle of the page: "The pen wrote things that would be written, even its ink dried up."
The events I am trying to describe were about twenty years ago. At that time, I had not yet had the bliss of meeting our grandfather Şefik Can, and I was not very familiar with the Masnavi. I started reading it with the excitement of having reached a great treasure that I had been after for years. Our Prophet Mevlana was explaining, in a way that everyone's heart would approve, how the pen of eternity wrote, how the ink dried up, all of this one by one.
Masnavi clt. 5. It is a very long subject that begins with couplets 2912 and tells the story of a Muslim inviting a Magi to religion. The Magi rejects the Muslim's invitation to religion and says, "If Allah wills, I will come to faith, what is in my hands?" The Muslim, on the other hand, tries to explain that it is the person's own will and says, "If you say that my disbelief is due to Allah's wish and will and eternal providence, you should know that in this wish and will there is your wish and will. Your disbelief cannot happen unless you want it. You don't want to be a disbeliever and at the same time you become a disbeliever. These two are contrary to each other. You are saying compulsive things about accident and fate, your belief is not correct. Now come and hear the hidden secrets from me, he said, giving very extensive information about fate and will. As usual, our Hz. Pir told stories for a better understanding of the subject, brought various examples and concluded with a story. I present it below in summary.
The meaning of the hadith, "Whatever Allah willed, it came to pass."
So the wish is his wish, his consent.
Seek His pleasure. From the wrath of others,
the wrath of others, the rejection of others
don't let your hearts be troubled. "The word "was" in the hadith,
it reports the past, the past. But in the works of God
There is no past tense, no future tense, there cannot be.
Indeed, according to Allah there is no morning,
nor in the evening."
When the servant says, "Whatever Allah willed, it happened," it does not mean, "Don't bother with that, be lazy!" Whatever Allah wills, it happens. Because it has been said, "The eternal will is in love with diligence."
This word is a sincere and unpretentious encouragement to stick to the work better. It even means to make more effort in that service, to be more competent in that work, to work harder.
If they say to you, "O my master, whatever you wish for, your work will be done, what you wish for will be as you wish."
Then it is permissible even if you are lazy or let things go. Because whatever you wish, whatever you say will happen in the end.
But "Whatever Allah willed, that is what happened. The judgment is His judgment. This is the absolute, eternally."
Why don't you immediately go around that work as if you were a hundred people, in a servantly way? Why don't you embrace it wholeheartedly?
You have misunderstood this saying, so you have stopped striving, you have become lazy, and this is contrary to your understanding, and you are confused.
What does it mean to say, "So and so is in charge?" It means, "Get wise and have little to do with anyone other than him.
When the command is his command, do not leave that master, go around him. He is the one who will kill the enemy and save the life of the friend.
Since you will find whatever he wishes, choose his service and do not lose him.
Otherwise, it does not mean, "Do not go around the Emir, so that your book of deeds will be written in black and your face will be yellow!"
The Taalil that makes you hot, that makes you run with hope for divine grace, that makes you agile, that makes you proud and humble, is the truth, it is right.
But the theology that makes you lax, that makes you slack, that makes you lazy, know this truth, it is not theology. It is a state that leads you to a bad state, that changes you.
The hadith, "Whatever Allah wills is done." holds the two hands of those who have lost hope in the path of the Truth, by making them run, by making them angry, by encouraging them to worship.
"The pen wrote what would happen.
Even the ink is dry on that article."
This is also the hadith. That is, "The ink in the pen is dry.
Worship and sin are not the same. Surety and theft
is not one. The pen wrote, even the ink dried up.
Gratitude and ingratitude are not the same. Pen this article too
Even the ink of summer has dried up."
Because God is indeed
the reward of the owners of mercy will not be lost.
Similarly, the interpretation of the hadith, "The pen wrote, and even the ink of that writing dried up," is an incentive to engage you in the most important work.
Therefore, the pen has written the reward and punishment that is worthy and appropriate for everyone's work.
If you go crooked, the pen will surely write you crooked. If you go right, if you are righteous, the pen will write you right, and you will be happy.
You are bad if you oppress, you have fallen short of humanity. And the pen wrote you badly. Even the ink of that writing has dried up. If you do justice, you will be rewarded. The pen wrote that too, and even the ink of that writing is dry.
If you steal something with your hand, at that moment the pen has written, even the ink is dry. If you drink wine, you get drunk. The pen wrote that too. The ink is dry on that writing too.
Do you think that Haqq should stay at work and do nothing because of the order he gave in eternity, because of the writing he wrote?
"It's out of my hands, I can't do anything anymore. Don't come to me so much, don't complain to me so much."
The meaning of the saying, "The pen wrote, and even the ink dried up." means, "Justice and injustice are not equal in My sight.
I have separated the good from the bad, the bad from the worse."
If an iota of decency increases in you, it is a blessing for you from your friend. It is a gift from the Lord.
Your effort, your work, even if it increases by an iota, it is a weight, a value in Allah's scales.
Does the saying "The pen has written, the ink has dried up" ever mean that "The suffering and the loyalty are one and the same"? Does it mean that suffering and loyalty are one?
On the contrary, the pen wrote, "On the contrary, the return of suffering is suffering," and the ink dried up. And the pen wrote, "The reward for that loyalty is loyalty," and the ink dried up.
There is forgiveness. But where is the brightness of the light of hope so that the face of the servant can become white and illuminated because of piety?
If the thief is pardoned, he rejoices that he has saved his life. Otherwise, is it possible for a thief to become a vizier or a treasurer?
Come, O sure of religion, O man of God! Come so that every crown and every flag has appeared and manifested itself with security.
If the sultan's son betrays his father, know well that his father will tear even his son's head from his body.
But if an Indian slave shows loyalty to the sultan, the state applauds that slave with "Long live!".
What is a slave, if the dog of a gate is loyal, there are hundreds of feelings of consent, hundreds of feelings of contentment in the heart of the owner towards that dog.
So he loves the dog, caresses it, even kisses its mouth. If a lion had been at his door instead of a dog, what would he not have done to him?
These troubles, these troubles that come to you every moment are the punishment, the recompense for what you have done. This is the meaning of the hadith, "The pen has written, even the ink has dried up." If you understand it.
Fudayl, who used to cut roads, rob caravans and kill people, repented sincerely and became superior to ten men. He became a wali. He reformed the sinners. He brought them to the right path. The pen wrote this state and even the ink dried up.
All the calamities and troubles that befall you are because of your own rudeness.
O tearer of the skins of Josephs, if a wolf tear you too, take it upon yourself.
You wear what you weave all year, you reap what you sow all year.
Our custom, our way, our work does not deviate from the truth. We return good for good and evil for evil.
Make up your mind and do your work accordingly. Do not depart from the truth. For Solomon lives. But if you are the devil, his sword is sharp.
Mes. clt.6.404: Had this not been the case, would Adam have said to Allah Almighty, 'Our Lord, we have indeed wronged our souls.
Adam would not have said this, but he would have said, "The sin I have committed is my fate; it is my destiny, and what is the use of caution and hesitation when my destiny is like this?
Like the devil, he would say, "You made me horny, you break our glass and beat us at the same time.
Yes, accident and destiny are right, but it is also right for the servant to work and be cautious. Come to your senses and don't be one-eyed like Iblis.
O youth, find few excuses for accident and fate. How is it that you blame your guilt on others?
Zayd sheds blood, Amr takes the fall. Amr drinks wine and Ahmad gets beaten?
Your misfortune and suffering are caused by your bad behavior. Do not blame your misfortune on your good fortune, but on what you have done.
Knowing everything by luck makes the eye cross-eyed. Find the blame in yourself. You planted the seed. Therefore, reconcile with the punishment of the Right, with justice.
Iblis also said, 'My Lord, you have made me mad, I am not to blame for this, but his word was not accepted. Less refers to more.
A man was standing on a tree, shaking it violently and dropping the fruit. He was going to steal.
The owner of the vineyard came: "O lowly man, are you not ashamed of Allah, what is this that you are doing?"
The thief said: "What will happen if a servant of Allah eats dates from Allah's vineyard that Allah has blessed?
Why do you shamefully condemn me? Why do you condemn me? Why are you jealous of the blessing that Allah, the Almighty, has bestowed on all His servants?
The owner of the vineyard called out to his servant: "O Aybey! Bring that rope so that I may answer this astonished one." Then the garden owner said;
He tied him tightly to the tree. With a strong stick, he began to beat him on his back and legs.
"Shame on God!" said the thief, "You are beating this innocent man to death, making him groan."
The owner of the vineyard said, "How well the servant of Allah beats another servant with the rod of Allah." He said.
"This stick is Haqq's stick; the back and the side are the back, the side, the leg of a servant of Haqq; I am a servant of Haqq; I am carrying out His decree."
Dear friends; As it can be seen, our Prophet has shown us the subtleties of the path of truth and righteousness by illuminating all the darkness by explaining even the most sensitive issues in a language that everyone can understand clearly.
Again, with the blessing of a prayer of our Prophet in Masnavi clt.2. 2251, may the pen of eternity always write our charity and good deeds, our love and affection.
"O Allah, Who makes difficulties easy!
Give us goodness and beauty in this world and in the Hereafter!
O Allah, make our path beautiful like a rose garden, make you our destination, make you our abode, make the path we walk lead us to you, not only in paradise, but always. Amen, Amen, Amen
