Hazreti Yunus Emre, he is one of the highest level Saint, friends of Allah, that has ever been created. He is an Ummi. He doesn’t know how to read or write. He did not achieve his station of purity and high station through learning. It is because of his heart. Isn’t that what Tasawwuf is? Tazkiah, to clean your heart. But now it’s become about accumulating nonsense. Wrong.
Hazreti Yunus Emre, he was belonging to Tarikat, Bektashi Order. Every order has its own specialty, every order has its own work. Certain kind of spirit pulls people to that particular order for the work in Islam. The Bektashi Order was concentrating mainly on the military. They follow that Order. The Mevlevi Order, following the Mevlevi Order of Mevlana Rumi, those ones they are incline towards the Arts, Calligraphy, Music, Poetry. The Naksibendi Order, it was for the Rulers, the Sultans, the Khalifas and the Pashas. Because it is about ruling. If you can rule your ego, you can rule the whole world, same. So, different (Orders). Not the same. They are different.
Mevlana Rumi (qadasAllahu sirr-ul), that the whole world loves him, especially the west, and the west loving him but not loving his Master. Who is his Master? The Holy Prophet (asws). There are so many people, especially in the West, they love Mevlana Rumi so much that they are saying that Rumi has nothing to do with the Shariat, nothing to do with that, it’s about Hakikat, it’s about Marifat. It is not. Everything has a completion. So, Mevlana Rumi has already said that in one of his poems he says that, ‘I am dust in the way of Mustafa. I am the servant of the Quran.’ He says that, anyone who says that I am not, he curse those ones. He says that, ‘I am very far away from them and they are very far away from me.’
And Mevlana Rumi, that he was a huge scholar. He was an alim. He came from a family of Alims. We are talking about Qadis and Muftis, and to give you an example of what it means now of Qadi, or an Imam, or a Muftis, during that time, during the time of the Khilafat, I saw one time a job posting for an Imam of one of the Official Mesjid in the Ottoman Empire, say the Blue Mosque,Hagia Sophia. The job requirement is; this Imam must know at least seven languages. The Imam must finish the madrasah and all of that, of course he has to do that. Not only that, he has to know, History and Science. He knows languages of not just Arabic language but the languages that the Empire is using; Greek and Latin, the Slavic languages, European languages. He has to be good looking.
He has to have at least two wives. You don’t like this? Eh, who cares? Allah cares. Not us. There’s a reason for everything here. But we have been programmed so much that we become like Pavlov dog, little hit and we just kick. No, there’s a reason for that. This is just to explain that the calibre of the Imams and the Alims of that time, we cannot even come close to that. Not even just religious knowledge, but the knowledge of the dunya. They must know Arithmetic. They must know Logic. They must know Philosophy. They must know History. So everything now is a very tight package, so when that Imam stands up, he represents Islam. So that when he stands up to the priest and to the rabbi, he doesn’t go down like this (Hoja put his head down). You understand?
So many they are like that. They wear, I know some, they wear nice turban and jubbah amongst Muslims, but when they go to Harvard University, they wear suit and tie! If you are an Imam or a Sheykh, if you do that, according to the Shariat of an Imam or a Sheykh, that is tantamount to losing your faith! Because now, your clothes represent your faith. But when it comes to that, they teaches, ‘no, no, that’s not important. Nothing is important. You know, Turban is not important, it’s just a piece of cloth.’ La hawla wa la quwwata illa billah. Hundred and twenty four thousand Prophets they wear turban, the Angels they wear turban, and you are saying it is not important? Okay, it’s different if a person says, ‘I cannot carry it. I’m weak.’ It’s different. ‘I cannot use it so much.’ That’s okay. But to find reasons to say that the sunnat of the Prophet (asws) it is not important, you got to check it.
So Hazreti Rumi when he met his Sheykh, Shamsi Tabriz, was Shamsi Tabriz a scholar? He was not a scholar. In fact, he was maqzub. You know maqzub? A little bit off. That people say, ‘he’s just a bum on the street! Why are you following him?’ they say that to Hazreti Rumi. ‘Why are you following him? You lost your mind too? You are changing the jubbah of your Qadi and you are putting on a thorn patchwork cloak and following this crazy man that we don’t even know if he is real or not! If he even know basic Islamic knowledge or not!’
So many high level Saints, if you look at their basic Islamic knowledge, the way that we understand, they don’t know too much. Habibul Ajami, he mispronounces Surahtul Fatiha, that when Hasanul Basri, another Sultan size Saint and a scholar understood that he recited it wrongly and went and made a qaza by himself, Allah swt, his Lord, was not happy with him and He says, ‘because you judge My beloved one, I will now judge you. Whatever that you are doing, I am going to judge you.’ But according to Shariat, if the Imam recites Fatiha wrongly, he’s gone isn’t it? Which Shariat are we talking about now? Which Shariat?
So, Hazreti Rumi he left everything. He left everything! everything, which today people if they want to follow Sheykh, they cannot even leave their wife for five minutes. And they want to follow a Sheykh, and they want to have the highest station. Hazreti Rumi, he left everything, but because of the jealousy now, even his own sons were involved, they captured Shamsi Tabriz and they killed him. And Hazreti Rumi, one time he was walking and a man says, ‘Ya Maulana, I heard that Shamsi Tabriz is alive.’
Maulana is saying, ‘you heard he is alive?’
He said, ‘yes.’
‘Take my firqah.’
He took his firqah e-Sharif, his jubbah, and he puts it on the man. The man is so happy, he is very happy. The man went. His mureed came to him and say, ‘maulana, you know that the man is lying. He didn’t meet Shamsi Tabriz.’
Maulana Rumi is saying, ‘he says that he is alive, we gave him our cloak. If he has met Shamsi Tabriz, we would give him our lives.’ Submission to the Sheykh. Submission to the Sheykh.
Coming now to Yunus Emre. Because Maulana Rumi, everybody knows him. The world knows him, but Maulana Rumi is saying openly, ‘every station that I reached, I see the footprints of Yunus Emre. If I go to another station, he has already reached and he is far beyond and above me.’ And Yunus Emre (QadasAllahu sirr-ul), he submitted to his Sheykh. He served his sheykh. He did not sit to pray with his Sheykh. He did not sit to make zikr with his Sheykh. He did not sit to eat with his Sheykh.
For forty years, his whole job for forty years of his life was, fajr time was to go up to the mountain, collect wood, and maghrib time to come back. For forty years. Not for four days. Not for four years. Forty years. Coming back, eating in the kitchen, going to sleep. No sohbet, no zikr. But he has so much love for his Sheykh. Now that time the Sheykh sends zikr and sohbet through the heart. So physically, you can be here physically, but your heart is not here, you are no good for nothing. You are very far away, and you are longing, you are burning, that time Sheykh Effendi sends and keeps sending.
Yunus Emre, in the mountains, he starts singing, making poetry and Naats and Maulids and Poems, praising Allah, praising the Prophet (asws), praising his Sheykh. And, one day, he said to his Sheykh, ‘O my Sheykh, if it is necessary, with your permission, that I go out from the Dergah, to see the world a little bit.’ So many things happened. His Sheykh later gave him his own daughter, but as it is, there is always jealousy and fitnah. So, one time, Yunus Emre said he wants to step out a little bit, and his Sheykh then gave him the permission. And he was travelling. And he met two dervishes.
Dervishes, they lose their identity when they enter. Dervishes don’t talk too much. They don’t eat too much, they don’t sleep too much. Which one of us is fitting into this description? There is one Sheykh that is going to the Hajj and he asked another Sheykh, through the heart, ‘send me one of your mureeds to be my assistant to go to the Hajj.’ That other Sheykh sent him. They went to the Hajj, that time walking, travelling going to the Hajj, months. They went to the Hajj, they went to the Ka’ba to perform all the necessary duties, and they are coming back. Not one single word was spoken between that Sheykh and that dervish. Now that dervish has to pick up through the heart everything that is necessary. Isn’t this the way of the heart? Isn’t it? Huh. One question that Sheykh asked him, ‘what is your name?’ and that one says, ‘my name is Ahmed the son of Ali.’ The Sheykh nodded his head. Went back home. Went to his dergah. The mureed kiss his hand, went back to his Sheykh, and that Sheykh then send a message to him, ‘how do you find my mureed?’ and that Sheykh that went to the Hajj says, ‘he’s very good, that one. Except that he talks too much.’ We are talking about the subtlety of faith, the subtlety of Edep. ‘I ask him what his name was, and he gave me his father’s name too.’ So, where are we in all of this?
When Yunus Emre met those Dervishes, they didn’t ask for each other’s names. They travelled together, through the heart. Nighttime fell. They don’t know each other names. They don’t know who each other are. But Yunus Emre in the dergah of his Sheykh, for forty years he’s doing that, and because of his tremendous love for Allah and His Prophet that he became very well known in the Angelic circles, amongst the Angels and the Angels then send down all this information to those ones who are close to Allah swt. So the world knows who Yunus Emre is. Now, Yunus Emre was travelling with this two dervishes. Night time enters, the pray maghrib. The first dervish says, ‘now we need to eat something, we need to ask.’ So that one open his hand, he asked for food, the food appeared. This is real. It happens. They ate the food. The prayed, saying Fatiha. The food got lifted again. Second day they travel, the second dervish after maghrib prayer did the same. And food appeared.
In those days, in the days when there are real Sheykhs and real mureeds and real believers, nobody ever asked Allah swt directly. That is very bad manner. They ask Allah, for the sake of someone who is close to Allah swt. So on the third day, they said to him (Yunus Emre), ‘O dervish, now it is your turn. We have prayed Maghrib, now we need to eat something.’ Yunus Emre, he didn’t know what to do. He said to himself, ‘these two ones, they must have asked someone that is so powerful. For the sake of that one, the food appeared. Ya Rabbi, I don’t know who it is that they asked, but for the sake of that one, I’m asking.’
Suddenly the food appeared. And it comes down. You know Surah al-Ma’ida? When Isa (as), he asked and the food appeared? There are Isa of this nations too. There are saints that hold that maqam of Hazreti Isa. They are not Hazreti Isa, but they hold that maqam. Food appeared, and the two dervishes who were working qaramats, and is very common at that time, it is not unusual, it is very common, they were shocked. They ate. They finished the food. Those two dervishes then turned to him and said, ‘you must tell us what is the name of this waliAllah, of this AwliyaAllah that you are using, that Allah swt loves him so much that He gives you something that we have never seen before?’
Yunus Emre couldn’t answer him, because he didn’t know who he is, what that name is. So he said, ‘before I speak, you tell me, whose name you use?’
They said, ‘whose name? don’t you know, it’s so well-known everywhere. People are using that name and Allah loves that one so much that for sake of that name, He gives.’
And Yunus Emre says, ‘what name is this? I never heard.’ Because he stayed in his Sheykh Dergah for years.
They say, ‘the name of Yunus Emre.’
The dervishes were using the name of Yunus Emre, and Yunus Emre, without knowing, he was using his own name. But he did not even know himself! He is the one who wrote, who sang poems, that the Angels they are still using that. The fish in the seas they are singing his poems in praise of the Holy Prophet (asws). That time, things are open. He knows. Things are not hidden anymore. It is not ilmu ladun. It is Ilm.
Some time later, there was one Mullah. He heard people loving this Yunus Emre. He says, ‘who is this Yunus Emre? He is not even a scholar! He doesn’t know Arabic, and people love him and they are reading his poem that is available?’ He sat by the river reading. After reading the first page, he said to himself, ‘this is Shirk!’ he tears it, crumples it, throw it into the sea. He tears the next page, and the next page. When the book was almost finished, he came across one poem, and it says, ‘O you who are judging me now, Mullah Kassim!’
Now Yunus Emre poem, they are lost. Awliya Allah were saying that the poems, the Illahis, they are brought to the oceans, and the fishes, they are singing the Illahis of Yunus Emre. The sea says, ‘it is mine.’ The fishes say, ‘it is mine. Humans don’t want to carry it, we will carry it. We will sing the Illahis of Yunus Emre.’
Hoja Lokman Effendi Hz, Khalifah of SahibulSaif Sheykh Abd Kerim Effendi QS, Osmanli Dergahı NY
November 28, 2014