Life Increasing Light

Do not become angry and trample on anyone, lest the wrath of Allah Almighty trample on you! (Hz. Mevlana)

Patience and endurance are the qibla of the mature people of the owners of meaning. ( Hz.Mevlana)

Patience is a treasure from the treasures of heaven.

The greatest worship is to be patient with hardship.

The most severe calamity is the lack of patience.

Half of faith is patience and half is gratitude.

How amazing is the state of the believer. For every deed of his is a good for him.

This is only for the believers.

If something pleasing comes to him, he is grateful, which is good, and if harm comes to him, he is patient, which is good. ( Hadith-i-sherîf )

What a great grace for us servants who are in a state of helplessness. "Good in our troubles that we have to be patient, good in our joy that leads us to gratitude." In fact, if we are able to comprehend this verse sufficiently, there will be neither troubles nor any event to be patient. In Surahs al-Baqarah and al-Imran: "Give good news to those who show patience." "Indeed, Allah is with the patient" "O you who believe, be patient and race in patience" While Allah invites us to race in patience in these verses, the nature of patience is mentioned in 84 verses in different surahs. However, the patience described in these verses is quite different from the attitudes and behaviors that many of us witness in our daily lives. Generally, suppressing our desires and cravings, or forcibly remaining silent and calm in the face of involuntary events are considered patience. The patience mentioned in the Qur'an is not a forced suppression of our various emotions, but rather a very superior and comprehensive moral characteristic that is experienced in every moment of life. People who are aware of the real patience based on the Qur'anic ethics, no matter what the circumstances, have considered complaining, grumbling and overflowing patience as abandonment. Because to complain about our troubles, pains and sufferings that we have to go through as a result of divine providence would be to cut friends to enemies, and no lover of Hakk would cut friends to enemies. In other words, they do not complain about Allah Almighty to His creatures.

Shamsedîn Sivasî:

The ashiq has many troubles, but he does not reveal his secret
His saying is abandoned because without support

In his commentary on Esmâ-i Hünsâ, Sadreddin-i Konevî Hazretleri says the following about Allah's name patience:

"Just as Allah Almighty gives blessings to His servants so that they may give thanks and praise, He also gives any calamity and affliction so that the servant may turn to Him in helplessness. Therefore, it is not impatience for the servant to present his distress to his Lord when he is subjected to a calamity. For this reason, it is the custom of the friends of Haqq to present their troubles to Allah alone, and not to others in case of calamity.

That is why Ayyub, when he was in the prophetic office, used to say:

"O Lord, distress has touched me, you are the most merciful of the merciful"

Even though Ayyub submitted his distress to Allah, Allah Almighty praised him for his patience and mentioned his name together with patience. "We found Ayyub to be patient. What a good servant. He is very patient."( Sâd 44)

The divine purpose of trouble and hardship is that the servant, who is immersed in pleasure and pleasure in comfort and forgets his Lord, should turn back to Allah Almighty. Therefore, instead of complaining about the various troubles that befall us, instead of complaining to someone, it is of course the best thing to accept our mistake, our flaw, our helplessness, our helplessness, and to ask for forgiveness from the divine power.

Sadreddin-i Konevî Hz: "Whoever is in trouble and distress and does not present his case to Allah Almighty and ask for help, has undoubtedly resisted the divine power with his ignorance."

In the Masnavi, the same subject is mentioned as follows: clt.2.1950: If you do not have wings to fly to the Ka'ba of grace, offer your pain and helplessness to Allah, the All-Sufficient. Ask for His help. We are weak, helpless, poor servants, at the very beginning of the path; we are not strong enough to aspire to the glory of Allah Almighty. Therefore, Hz. Mevlana said: "Desire, desire, but let that desire be in moderation. A small straw cannot lift a huge mountain." It is a fact that an ant cannot bear the burden of a camel. The mole living under the ground cannot swim in a vast sea.

Story:

Masnavi clt. 2. 2141: One of the Companions fell ill. Because of that illness, he became weak and thin like a thread.

The Prophet, who had no equal and no example, went to inquire about his well-being and saw that Companion in a state of death.

When the sick Companion saw the Prophet, he came to life. It was as if Allah had created him at that moment.

He said, "The disease has given me this good fortune, and the Sultan of the Prophets came to examine me in the morning."

The Prophet asked how the patient was. Then he said to him:

Did you make an inappropriate, unwarranted prayer? Did you unknowingly eat something poisonous?

Think about it; what kind of prayer did you make? How did you become angry and frothing, following the trickery of the nafs? What did you ask Allah, what kind of du'aa' did you make that you fell into this disease?

The patient said, "I do not remember it at all, but please help me to remember it now."

With the blessing of the radiant peace of the Holy Prophet (s.a.w.), the prayer of the patient came to his mind.

"O Rasûlallah! The prayer I had made disrespectfully to Allah Almighty has now come to my mind.

I had committed many sins; I was swimming in the waves of sin.

I was hearing that the torment of the criminals and sinners would be very harsh, very severe. You were very frightening, very frightening to us.

I was saying, "O Lord!" I was saying, "Make the punishment you will inflict in the Hereafter be inflicted immediately in this world!

Let me be happy in the hereafter!" I kept knocking on the ring of the divine door with such a desire.

Then such a disease appeared in me. I was no longer comfortable with the inconvenience of the disease.

I have fallen behind in my dhikr and my prayers, and I have even become unaware of myself, my goodness and my badness.

The Prophet said: "Do not make this prayer again; do not uproot your own tree of life!

O weak and poor ant! What power have you to bear the burden of a mountainous disease that you cannot bear?"

Don't ever ask for a burden you can't bear again.

The sick Companion said, "I repented, O my sultan! I will never again consider myself tough and strong and say such words.

Finally, the Holy Prophet said to that patient, "Add these words to your prayers.

Say: 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, let the path we walk lead us to you, not just to heaven.

In the light of these and many other similar hadiths of the Prophet, Mawlânâ wanted us to turn to Allah Almighty in times of trouble and distress and ask Him to remove it from us. However, in some places it is possible to come across quite contradictory couplets that declare the opposite. But this should not surprise us at all.

His Holiness St. Mahmûd Hüdâyî:

It is pleasant for me what comes from you,
Either rosebud rose or thorn
Pleasant in your grace, pleasant in your wrath,
, he consented to all kinds of divine providence coming from Allah Almighty.

Fuzûli too:

Do not make your grace less from the afflicted / That is to say, make you suffer many calamities;

Instead of asking Allah Almighty for the removal of the calamity, Fuzûli himself has become a wholehearted supplicant to its calamity.

Mawlana, pointing to this situation, says the following in the Masnavi: Clt.3. 1878: "There are some servants who are content with every kind of accident and fate of Allah. Therefore, they do not pray, "O Lord, remove this calamity, change this decree." There is a group of guardians whose mouths are closed to prayer. They do not pray at all. Those great people have accepted all the judgments of Allah Almighty. It is forbidden for them to seek the removal of the calamity that has happened or will happen.

Those special servants of Allah find a different pleasure, a different peace in accidents, calamities and disasters. Wishing to get rid of accidents and calamities and praying in this way is forbidden and blasphemous to them. They have such goodwill in their hearts that they do not grieve or feel sad because of any misfortune or calamity. Therefore, they do not pray for its change. They see only the pleasure of Allah. The judgment of accident and destiny is like halva made with sugar. When this is the case, why should the servant pray, "O Allah, change this calamity, this calamity, this accident that has befallen me?"

Of course, it is the highest degree of servitude to realize the goodness and wisdom in the trouble that befalls us as a result of Divine Providence and to say goodbye. This is undoubtedly the acceptable one. But..;

It is pleasant to me what comes to you from you / Either rosebud rose or thorn

Pleasant in your curse, pleasant in your grace. In order to be able to say that, we need to smell its thorns instead of roses, and we need to sweep away the dust of that path with our eyelashes with the love of Hakk.

Rûmî Hazretleri, son of Ashraf:

If trouble falls like rain from the sky / Keeping your head under it is the name of love
This world is like a sea of fire / Throwing yourself into it is the name of love.

Without passing through the soul and disappearing in the soul, to say that no matter if the calamity falls like rain from the sky, it will be pleasant in its power, pleasant in its grace, will lead one into a bottomless pit. In order to make such a claim, it is necessary to know the power as a wahīd of grace. Otherwise, like the story presented above, we will be in a state of helplessness and unable to do the servitude we can do.

Do not make me suffer many calamities.
In other words, make me suffer many calamities;

In another couplet, Hazrat Fuzûli says:

I have the desire to be a lover more than a majnu
I am the sincere lover and majnu has only a name

If we have a deep divine love, to the extent that we can say that I am more in love and sincere than a majnu like Fuzûli, and his is just a dry case, then when trouble falls like rain from the sky, the umbrella will fall down by itself and the head will open. There is no need to show any special patience or effort for this.

Shamseddîn Sivasî: "The words of those who are intoxicated do not come from themselves, wali / And why does one say Ene'l-Haq, unless one is Mansûr?"

Masnavi clt.1.691: "The words and states belonging to the unity are like a sharp steel sword, if you do not have a shield, stay away from these words"

The truth of such couplets is reserved for the lovers of Haqq who have reached the pleasure of wahdat, who have disappeared in love. The only thing that we, who are incapable, should do: To fall into the path of the lovers of Haqq, who say that they are the cure for all troubles and the remedy for the helpless, and to become a lump of dust on that path.

Of course, this is the beginning of the path. But they cannot go to the door of consent without taking refuge at the door of his mercy and saying, "Oh my Lord, oh my Lord!

Grandpa Yaman:

The word "Aman" is equal to your name,
For this reason, the dhikr of the lover is "Aman" Ya Rasulallah!

Everyone knows that one cannot reach the university gate without passing various exams before completing primary, secondary and high school. The streams first flow with a gurgling flow, and when they reach the ummah, they cease to sound. But the sound of longing and affection in its gurgling also gives people healing and peace. Until we reach the gate of consent, there is no remedy for this problem except to be Yakûb and cry and moan.

Derd-i Hak-ka tâlib ol dermân irem dersen,
Mihnetlere râgıb ol âsâne irem dersen,

The path of love is troublesome, every profit is painful,
If you say, "Give up hope for your life, I will reach the heaven.

If you say, "Burn the oed, burn your sin, purify yourself like water."
If you say, "Rub your face on the ground, make your face dirty, make it an ummân irem.

Know this path and come from it, find the deryâyı and dive from it,
If you wish to reach the Ka'rına and wave your hand, if you wish to reach the dürr-i kâna.

Keep the covenant with your Pirin and go away with whatever you have,
Abandon what you know if you say, "If you say I am a man of wisdom.

Be Ayyûb in patience, be Yâ'kub in grief,
be beloved like Yûsuf, if you say, "I will reach Ken'âna.

Abandon dry dâvâyı hem ucb ile riyâyı,
Mısrî, put away your love if you wish to reach Sübhân. ( Mısrî Niyâzî Dîvânı Şerhi p.189 )

Masnavi clt.2.3146: "No prayer has reached the degree of patience. Patience is the key to joy and refreshment."

"Since we have neither the love and affection to say such a thing, nor the courage to go to the gallows, the most reliable way to follow in the face of any event that requires patience is to say "Hasbiyallahu wa nimel vekil" like Ibrahim Halilullah. In other words, to say that Allah Almighty is sufficient for me as my deputy and to turn only to Him. Because showing patience in the face of events is only possible with his help and grace. When we are left alone with our nafs, many apocalypses break out in our hearts.

Ayyub, thinking of how beautifully and patiently he endured the calamities that befell him as a result of divine providence, felt a pleasantness and beauty in his heart because of this state. At the same time, a unique address that is a very clear proof of the love, affection, compassion and mercy of Allah Almighty to His servants: "O Ayyub, you have seen your own patience, now see the one who gave you that patience"

Masnavi clt.5.2900: When you see the rotation of the millstone, see the water that turns that stone. You see the dust rising into the air; see the wind that blows the dust into the air. You see the pots of thought boiling; come to your senses and see the fire that makes the stove boil.

Allah Almighty reminded the Prophet Ayyub of His favors and said, "I have given patience to every hair on your head. O Ayyub, come to your senses, don't look at your patience so much, you have seen your patience, now see the one who gave you that patience!!!

How long are you going to watch the cabinet turn? Turn your head and see the water rushing by.

By divine providence, the trouble, trouble, grief that reaches human beings is manifested together with their patience. Our beautiful Lord, the owner of mercy, never leaves His servant alone with that trouble. If the servant meets any trouble with patience and silence, He grants His own love and affection as a cure. Hz. Mevlana said: "Do not be afraid, He does not abandon you even if everyone else does." There is a very beautiful ghazal titled: "Do not be afraid! The greatest source of these words is the life of Prophet Ayyub and Prophet Yusûf.

It is the law in love to make love lovers suffer
One who is a lover must be patient with the cruelty of the lover" Adile Sultan

In verse 5 of Surah al-Ma'arij it is said: "So be patient with good patience." This means that there is a beautiful and an ugly form of patience.

The beautiful patience mentioned in the verse is only possible with trust and submission to Allah Almighty. That is why in Surah Ankabut, 59, Surah Nahl, 42, and many other verses, the sign of the Believers is stated as follows: "They are the patient and trusting in their Lord." Therefore, patience is not a moral trait that is forced upon the believer, but rather a form of worship that is experienced with pleasure and enjoyment.

"Patience without tawakkul is self-persecution, patience with tawakkul is the enjoyment of the event"

The greatest example of patience is the life of the prophets of the past. All the prophets and what happened to their ummahs guide and guide us. In verse 214 of Surah Al-Baqarah: "Or did you think that you will enter Paradise before what happened to the nations before you happens to you?"

Allah Almighty does not make a promise that will not be fulfilled. Undoubtedly, what happened to the previous nations will happen to us. Looking for ways to escape from them is like a man running away from the grim reaper. The greatest blessing of being the Ummah of Muhammad is to come in the end times. For this reason, the Prophet said about his ummah, "Ummah-i merhûma". That is, the ummah of mercy. Our Prophet explained the nature of this divine favor as follows: "The nations before us have experienced everything that can be experienced, all that is left for my ummah is to look at them and learn from them." Can there be a greater grace for an ummah than this? Even in the midst of all this mercy, if we do not learn from the situations of the nations before us and we fall into the same pit, then the verse "Are those who know and those who do not know one?" will be manifested. "Are those who know and those who do not know the same? Only those who have hearts and minds can think and take example" (Zummer 9)

Mantooq-al tayr page 14-15: "All those who have embarked on this path have given their souls to longing, they are not burning, their souls are accompanied by helplessness and astonishment.

First take a look at what happened to Adam, how many times he was in mourning.
Then look at Noah who gave the world to the flood.
What he saw from the infidels for thousands of years!
Then look at Abraham, who fell in love, who rode the catapult, who made fire his home
Then look at Ishmael, whose soul was sacrificed in the way of his beloved
Then look at Jacob, who suffered troubles, whose eyes turned gray and dizzy with the sorrow of his son
Then look at Yusûf, who served, who was thrown into the well, who was imprisoned in dungeons, and his Sultanate
Then look at Yusûf, who suffered reproaches, See Ayyub, who stayed in front of the door with the wolves' troubles
See Yunûs, who lost his way and became separated and made the belly of a fish his home for a while
See Moses, whose cradle was a coffin and whose nanny was Pharaoh as soon as he came into the world
See David, who melted fire like a candle with the heat of his liver
Then look at Sultan Süleyman, whose throne was carried away by the wind, who ruled over everyone, but in the end his reign went to the winds and camels took his place.
See Zacharias, whose heart was bubbling with rage, who kept silent even though his head was cut off by a saw.
See John, whose head was cut off like a candle in a basin in front of a crowd.
See Jesus, who escaped from the gallows and fled from the Jews.
Then look at the nation of the Prophets. What torments they suffered from the infidels, what persecutions they were subjected to.
Do you think this work is easy? The lowest, the simplest thing on this path is to give your life."

The sign of knowing something is to look, see and take an example with the light of that knowledge. To persist in the same mistake and error when there are countless examples in front of you is of course different from the state of the one who falls into heedlessness because he does not know. What happened to the previous Prophets and their ummahs are like road signs for us to travel in peace and safety in a very dangerous field. Hz. Mevlana described those who do not learn from the past as a one-eyed devil and said that only animals do not learn from the past.

Muhyiddin-i Arabi also said: "The parables, examples, wisdom and judgments in the Qur'an must be understood in terms of the human soul. Because everything that exists in the realm is also present in the human being. What good will it do you to know the stories of Adam, Iblis, Moses, Pharaoh mentioned in the Qur'an if you do not find and live them within yourself?"

Of course, it is a very good point. We are deprived of living our own religion properly enough because we read these parables like stories and pass by.

How can we find the parables of the Prophet in our own body house?