Hz Yunus Emre spoke of a burning feeling in his poetry, was this worldly problems or spiritual?

BismillahirRahmanirRahim

 Question: Hz Yunus Emre spoke of a burning feeling in his poetry, was this in regards to worldly problems or the fire of regrets from spiritual mistakes?

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We are asking our Sheykh to send us something insya’Allah, to speak, to learn. Very few important questions we are receiving these days. Questions that is going to improve your spirituality. So many questions that we are getting, it’s either heavy on just the nafs, or the dunya. So say your question (Sheykh tells a murid at the Dergah).

Murid: BismillahirRahmanirRahim. Hz Yunus Emre spoke of a burning feeling in his poetry, was this in regards to worldly problems or the fire of regrets from spiritual mistakes?

BismillahirRahmanirRahim. How can we even dare to speak about Hz Yunus Emre. He is one of the most beloved ones to Allah swt. How can we speak about him or for him? He is such a Holy one that he himself, he did not know his own holiness. And that makes him to be even more beloved to Allah. Because he was never looking at himself. He was always looking to the greatness of Allah and the greatness of his Sheykh.

So, you are saying in Yunus Emre poetry, Yunue Emre, he wrote poems but he was not a poet. This we have to make everyone to understand. Hz Rumi, he wrote poetry but he wasn’t a poet. That wasn’t his occupation. That wasn’t his identity. Yunus Emre, he was a Dervish. He was someone who was sincerely preparing himself to enter into Divine Presence. He came from a very long line of Alims, Muftis and Scholars in Islam. And he left everything to be with his Sheykh, to serve his Sheykh, that Sheykh Efendi Hz is saying, for forty years he served his Sheykh, just going up the mountain and collecting woods and bringing it to the Dergah. That was his service. He wasn’t praying with his Sheykh. He wasn’t making zikr with his Sheykh. He wasn’t even sitting with the sohbet. In the old days, so many things were very strict. These days, there is no manners. Manners come with strictness. Nowadays everything is all mixed up, jumbled up.

So, he was the one that for forty years, that’s all that he served his Sheykh. If we tell any murids that come here, not forty years, not forty days, tell them four days you are going to stay here, all you have to do is go up the mountain, collect woods Fajr time and come back maghrib time, eat in the kitchen and go to sleep. This is Tarikat. This is Sufism. They are going to say, ‘what kind of a cult is this? Using people. Wrong.’ He did that for years. And Sheykh Effendi said, one day his Sheykh was walking in the Dergah and he saw the firewood and all the firewood that was collected by Hz Yunus was completely straight like this (Sheykh showed the straightness of his cane). When he looked at him and he said, ‘there is no crooked tree in the forest? All the forest, the trees, they are straight like this?’ And he said, ‘O my Sheykh, to enter your Dergah, not even the wood can be crooked.’ Meaning, what about man? And he is so in love with his Allah, with his Prophet, with his Sheykh that those forty years that he spent, he was never  away from his Sheykh even for a blink of an eye. And he was singing and he was praising his Lord and his Prophet and his Sheykh continuously. So many openings were given to him because of his sincerity. These are dervishes. That’s what I’m saying, how can we dare to speak about them?

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So many other ones, they speak like he is nothing. He is something. They speak about him and about Hz Rumi like they are nothing. They speak about Ibrahim ibn Adham, like he is nothing. They speak about all these great Saints without any respect. Some even twisting their stories, saying lies about them. Very dangerous. That’s why humiliation has fallen to them. But Hz Yunus Emre, the whole world is running after Hz Rumi, these days whole world is getting very upset because Hollywood is going to make a movie about Rumi and they want that, I don’t know his name, that actor to be Rumi, and they said, ‘oh, he’s white. How can Hollywood make a white actor to play a brown person?’ and I said, are you crazy? Are you really stupid? You are missing completely the point of the whole thing. It’s not white, black, brown or grey. It’s about the material that you are using. The whole thing now, it’s the whole mankind, when they let the ego to overtake them, they cannot see anyone above them. They have to bring everyone below them. When the ego overtakes, that time the ego is not even going to worship to Allah. It’s going to bring Allah down.So of course, what is the angle that they are going to take with this Hz Rumi, making a  movie about him? ‘We want to show the human side of him.’

‘The human side of him.’ What do you understand from human? Animal. Because you can find that characteristic in yourself, so you think everyone else has that same characteristic and nothing more. It is also human to be a Prophet. It is also human to be a friend of Allah. It is also human to be above the Angels. It was also a human to be admitted into Divine Presence. Our Holy Prophet (asws), he was a human. Yes, but what kind of human? What kind of human Hollywood is producing? The kind of human that everyone is just going to be busy with things below the belly button kind of human. That’s all. So it’s not a question of race. It’s a question of subject matter and how they are going to approach it. But whole world is running after Hz Rumi. But Hz Rumi is saying, ‘every station that I reach, I see the footprints of Yunus Emre. Every stations that I reach, I see the footprints of Yunus Emre. Yunus Emre was there long time and he’s way beyond, even where I will ever be.’

So when he speaks about cooking, he talks about being raw and it needs to be cooked, we cannot talk too much. There’s so many people studying his poem, trying to give meanings to his poem. You can do that, but we don’t study the poetry. We study the man. We look at the man. And what do we look at? How are we going to learn the man? We look at our Sheykh. Our Sheykh is going to teach. When he speaks about being raw and having to be cooked, he’s not like us. He’s not like us that we had so much history before, we had so much mileage on our vehicle. He is not like us that he has so much ego that is inside present, or the regrets of the things that he did in the past. It’s completely different when he speaks. Because in reality, all of that is just to reach to the shore. You cannot even swim into the Ocean. To be able to reach to the shore you have to get rid of all these things. But you haven’t even touch the ocean yet. Once you touch the Ocean, when he talks about being cooked, to be more complete, that is how you prepare yourself for Divine Presence. You don’t prepare for Divine Presence just by being a good person, saying ‘astaghfirullah,’ saying,’shukr,’ and be a good person. That’s not how you enter to Divine Presence.

Look to the Mi’raj of the Holy Prophet (asws), how he was admitted to Divine Presence. Look at what happened. Study his life, which is what the khutba is speaking about; to study the Seerah. Seerah is the history, the life of the Prophet, which no one is studying these days. So they make stuff up. So what did the Holy Prophet (asws), what he had to go through? To the point that, in today’s understanding, we may say, ‘astaghfirullah,’ we are saying astaghfirullah, but we may say that it was a very dark moment. If today’s people carrying just a little bit of that, they are going to fall into depression and they are going to kill themselves.  How Allah swt is also testing His Prophet, how He tested the Prophet to be able to make him to be on that journey,  how He is testing the Prophet when he was on that journey.

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So this is way beyond our capability of understanding. Because to be cooked now, you see, how can I say,  you have to go down so hard into the earth to find, for example a diamond. Let’s say for the sake of argument. Don’t say ‘oh diamond is pushing it up, da…da..da…’ Let’s just say for the sake of argument, to mine it. Correct? Our spirit is like that. It’s filled up with so much nafs and dunya. You have to dig and dig and dig and dig and to find them.  Is that the end of the story? It’s hardly the beginning of the story, isn’t it? What do you need to do then? You need to take it out. Then what do you need to do? You need to give it into the hands of someone who can clean it and who can cut it properly. You give it to the wrong hands, he may crack it. It will lose its value completely. You cannot do it by yourself. So he takes out, you still have to cut it. After all that then the journey begins. You cut it. Then what happens? Is it still a jewel that has value? It will not have value until someone who is valuable wears it. Otherwise it’s just locked up in the store. You don’t even know it exist, correct? Until the Sultan puts it on his head, then it has a value. Then it begins its life, as what? It begins its life next to the Sultan. Then that journey is endless. As long as the Sultan is living then it continues.

So our spirit? We are still digging. We are still digging. This is ahir Zaman. This is the end of times. There are things in the end of times that is very difficult and very hard, very bad, but there are things in the ahir Zaman which is a lot of good news. For those who try, those who make some effort, there’s a lot of good news. For those who don’t make the effort, there’s a lot of bad news. In the beginning, if you do one, you get one, in the time of the Prophet (asws). But at the end, you do one, you may get a hundred, you may get a thousand. The Prophet (asws) is saying, if you carry, if you revive,  if you carry one Sunnat, one of my traditions in the ahir Zaman, you will get the reward of a hundred martyrs. A martyr has to give up everything in his own life to get the reward of a martyr.  But all we have to do is to carry one Sunnat. So there is big news for those who try. For us, we must try. It looks as if this is never ending. When are we going to finish digging and digging. We dig, and it is according to our intention, and our action will be accepted because of that intention.

You think it is difficult for Allah and for His Prophet and for His friends to just complete everything for us? Maybe in the old days they have to dig, they have to take it out, they have to clean it and they have to cut it, they have to sell it and they have to give someone worthy to wear it. But maybe in these days, all that we have to do is just to dig, however much that we can. It’s very easy for them to do the rest. We don’t have to. But we cannot be under any illusion or delusion thinking that we already found and we already…This is what Hz Yunus Emre is speaking, it’s completely something else from what we are dealing with. You understand? He’s not dealing with ego anymore. He’s not dealing with ego anymore. He’s dealing with self. He is dealing with his identity. He’s dealing with leaving everything behind, leaving his identity behind. Because right now, we want to get rid of our bad identity, correct? And we want to get good identity. But those ones, they are going to be tested even if they are good identity. The way that the Holy Prophet (asws) was tested. He was running. It looked as if everything was failing, and he was running. And his identity, Allah swt gave him a new identity.

Of course you have to have a new identity. Everywhere you go you have to have a new identity. You move from outside you go to Washington, you enter into the White House, you have to have identity Card, you have to have special kind of card. To enter deeper and deeper into that white house, you have to have clearance. You go deeper and deeper into the ocean, same thing, you cannot have this body. You have to wear something else. You go higher and higher and higher into the atmosphere, same thing. So now we are talking about that. You understand? Now we are talking about the transformation. Now we are talking about how we have to leave and it is very painful. Of course it is. It is not that easy. So many people easily can say, ‘nothing.’ Nothing is easy? That one who has experience nothing, he wouldn’t understand how painful it is. And he is going to speak about it, not even talking about it too much, just be busy with other things. Astaghfirullah al adzim wa atubu ilai’. We  don’t know too much. We don’t know anything. But, those ones they do. And insya’Allah, what we can hope for is their prayers and their duas, that they can help us complete this journey. You understand?  WaminAllahu Taufiq al-Fatiha. Amin. SelamAleykum.

stock-vector-vector-vintage-borders-54193183 (2) Sheykh Lokman Efendi Hz,
Khalifah of SahibulSaif Shaykh Abdulkerim el Kibrisi (qs),
OSMANLI DERGAHI- New York
19 Ramazan 1437
June 24, 2016. 

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