What Is The Meaning Behind Mawlana Rumi’s Poem, “…There Is A Field, I’ll Meet You There.”?


Question : Mevlana Rumi (qs) says, ‘Beyond good and bad, there is a field, I’ll meet you there.’ What does this mean?

Mevlana Jallaluddin Rumi

Huh, you are asking me about Mevlana Rum? His words are endless. He is the Quran in Persian.

It’s a very good question you are asking, because I have been thinking of that same particular line for years. I’m not kidding. For years I’ve been thinking of that. Not just to make up my own stuff  and say, ‘ohh, he means this…..according to this he means this…’ but looking at it with what Sheykh Effendi has been teaching us. Because the words of a  Saint can only be explained by a Saint. No scholar can explain that. Even if they explain, it will not do you any benefit. He is not going to touch your heart, your spirit. No benefit. They can give you the most intelligent, the most clear explanation, it’s not going to touch you.

Because the words of a Saint have to be explained by a Saint. Then it’ll touch your heart.

We are not, of course we are not, but our Sheykh is SahibulSaif. Sometimes he makes us to understand certain things. Sometimes he makes us to understand, when we understand we keep quiet because we say we don’t hear him openly saying this, but later on, slowly, he does. Then  you say, ‘oh, Alhamdulillah.’ He puts something in our heart to make us understand right and wrong, good and bad.

Some people translating, ‘good doing and wrong doing, there is the field, I’ll meet you there.’ Nice translation.

Halal and Haram, there is a field, ‘I’ll meet you there.’ What is between, now,  Halal and Haram? Right and wrong?

What you must do, what you must leave. What you can do and what you cannot do.

What is that field there? What is that space there? What is it?

A Mureed  answered, ‘Shariat.’

No. Shariat is right and wrong, good and bad. That is shariat.

Another Mureed said, ‘Voluntary.’

No, not what is voluntary.


It is not Shariat, so it has to be something higher than Shariat. Let’s not talk about ma’rifat, hakikat…etc…it is beyond voluntary now. Now, it is beyond free will. Understand?

Voluntary means, still you use your will. Now this is where we are touching free will, what is beyond freewill. You say free will but there is something that is beyond the free will. What is beyond free will now?

It is the will of Allah. isn’t it?

Is Allah beyond good and bad? Of course. Sharihi min Hairihi. It’s coming from Allah, good and bad is coming from Allah. Beyond good and bad.

They said, God is good. God is beyond good. and God is beyond what you think is good and what you think is evil. What is Tasawuf teaching? Hazreti Rumi (qs) is teaching Sufism. He is not describing, he is not writing poems to describe. He is teaching us, to bring us closer to Allah. What is he teaching us? That the free will that Allah has given us, what is our Sheykh teaching us? SahibulSaif has said this so many times, free will that Allah has given us, we give it back to Allah.

Do you understand?

We sacrifice the free will that Allah has given to you and you say, ‘Sameena wa ata’ana, we hear and we obey,’ from You, not from us, not what we think is good or bad, right or wrong, using our own free will. No, we give the free will back to you. Our will is now Your will Ya Rabbi. Submission. And submission, you can never get it, if you don’t have love. If  you don’t have submission, you don’t have love. Because the lover submits. He never stands up to show himself. He says, ‘it’s You. It’s not me.’

So it’s that, I don’t want to say ‘Love’ because suddenly everything then becomes deflated. Everyone is talking about love. It becomes the cheapest word with no value at all in these days. ‘I love french fries, I love pizza, I love Allah, I love everything.’

You cannot. Now, the Ashq, you may use that but so many other people they don’t understand. It is overriding thing. It’s not you any more. It’s something else that has overtaken you. You give that free will back to Allah and now it is Allah’s will that is acting according to you. It is not you any more. It is Allah. That’s why I said, it’s not complete. Coming back to what? I’m going to give you the proof. From where I’m going to pick up the proofs from?

Hadith e-Qudsi. The servants become beloved to Allah if he does the obligations. Sounds familiar?

Yes, Hadith e-Qudsi, ‘the servant becomes beloved to Allah when he fulfils the obligations, but he comes close to Allah when he does things voluntarily…’ But He doesn’t stop there.  ‘….when he does things that are not obligations, when he does things that is voluntary…,’  what happens when he comes closer to Allah then? Even that action, now being voluntary,  it disappears. And then, meaning that free will,  he gives that free will back, it disappears, then what does that Hadith e-Qudsi says, ‘…Allah becomes his eyes that he sees, his hands that he touches,  his feet that he walks…’ Hadith e-Qudsi goes on, ‘…we will dress him with rabbaniyat…’ it goes on and I’m not going to speak now that last part openly.

What happens then to that creature?

To that man, to that one,  he becomes Rabbani. Imam Rabbani, isn’t it? Our Sheykh, they are Rabbani. Don’t go around now saying, you are Rabbani, you are Rabbani, I’m Rabbani. We are not Rabbani. Our Sheykhs, they are. They may praise you, but if a man knows himself, he will never accept any praise. ‘Be and it is.’ Now that time, you have given the free will because it is not according to your will anymore. Who says Kun fa Ya Kun?

Allah Subhana Wa Ta’ala.


praise your Lord

So, he says, ‘come, come to that circle, I will meet you there.’ Our Sheykh says, ‘Come, leave your will, come to that circle, come to that turn, we will take you.’ You have to submit. You have to let go. That is very difficult to do for the ego, but that is Allah’s destiny and plan for every man that Allah has created, because the invitation is given to everyone, regardless. That invitation and what is that invitation call?

Islam. Submission.


May Alalh forgive us. This is too high level. We are not knowing nothing. We are always fighting with our Sheykh, questioning them,  fighting with each other, still this animal level we are. Once we start letting go, that time, yes, of course you are going to disappear to the oceans of your Sheykh.

Don’t think it is so easy. People are talking out of their elbows about these things. Don’t think you can disappear just by thinking that you are disappearing, you disappear. You will never be tested, then you will never disappear. Allah is saying in the Holy Quran, ‘don’t think that you are going to enter into the Paradise, and we are not going to test you’

These days, they are just sitting, armchair Sufis, going on facebook, reading couple of things,  they think they have reached to high level? Allah, Allah.Then why it’s call the greatest struggle? So easy these days.

So easy these days, they say, ‘you can reach ma’rifat.’ So easy these days, you can reach hakikat just by keeping one ring, keeping one beard doing this and doing that. Make some zikr and you can reach. Allah, Allah. What has Holy Prophet (asws) said, what did he say to the man who says, ‘I love you Ya Rasulullah.’

Did he say, ‘you love me? Now you are in hakikat.’? Did he say that?  Did he say, you love me, now you are in Divine union. Some people they are saying, Divine Union. No Divine union. He said, ‘prepare for hardship.’

They even have the mind to think, ‘Oh? I enter to tarikat to prepare for hardship?’

I’ve been getting so many mails now from some people saying, ‘this is wrong teaching, Mevlana never say this,  he never say this. It’s easy. You know, sufi is easy. It’s all about love. Why are you making it so difficult?’

They are going to say that. I don’t care. You can say. So I’m saying. This is the greatest struggle, prepare for hardship. We cannot reach nowhere, at least we are putting our heart, preparing it for our Sheykh. At least that. At least, we are attaching ourselves to him, like dust to the shoes and to the sandals. It’s okay. We are not hoping to reach his head. Say, ‘we just be at the bottom of your shoes, O my Shyekh, O my Prophet. Wherever you are and you may bring us with you. That is enough for us.’

Sheykh of the Universe


Wa minAllahu Taufiq

Bihurmatil Habib,

Bihurmatil Fatiha.

Hoja Lokman Efendi, Khalifah of Shaykh Abdulkerim el Kibrisi (qs) * OSMANLI DERGAHI- New York


March 13, 2014

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