Knowledge is to know your “nafs” (self), and then you will be able to comprehend Allah. Being in the side of application i.e. “marifet” (true talent), is to be thankful, patient and in constant state of accepting everything willingly thinking that they all come from Allah (“riza”). To be able to understand this knowledge and live accordingly is the only reason why we have been brought on earth.
The ultimate goal of all sciences is to comprehend the knowledge of your ‘self’ and thus to free your spirit. It is, however, ignorance to spend time correcting others instead of yourself.
Therefore, we need to be aware of our nothingness (“la”) in front of the “murshid”(one who shows the right way) whose existence reflects the knowledge of “illallah” (only Allah). Unfortunately, we assume we know something, but we do not. In his Mesnevi Rumi says: “I do not regard your prayers or your good deeds, but your heart and see whether it has united with the real owner of the heart (i.e. 'murshid’)”
The purpose of all knowledge is to reach a “kamil” (perfect, mature) person who should have not only “ilm-i ledun” (the knowledge of Allah) but also the knowledge of positive sciences so that he can reach and influence wide-ranging audience.
Knowledge is to try to learn everything so as to know your ‘self’.
Knowledge is to realize your nothingness and to feel the oneness (“tevhid”) of Allah. The purpose of “tevhid” is seeing that every action around comes from Allah. This is the state that causes one to have a strong heart. Action (“amel”) is the outcome of real knowledge. Action means ‘direction’ (“istikamet”) and direction is seeing Allah everywhere and everything.
Knowledge is the work of Divine Spirit such as beauty, delicacy, courtesy, art and “marifet”. That is, knowledge occurs through Divine Spirit.
Knowledge is to reach and recognize our real master.
Knowledge provides one with “irfan” (wisdom) and “marifet”. That is, it is the understanding of the fact that every being is a manifestation of Allah. Allah becomes observable through such a person with this knowledge. For this person, there is nothing but admiration and events serving as lessons (“ibret”).
The state of all-knowing (“alim”) is the state of “kamil” (mature, perfect) person. At the same time he is the one who most fears losing closeness to Allah.
The ones who have reached the state of “naz” (coyness) are the least coy.
The true knowledge is the knowledge of Allah and the knowledge of nothingness because it embraces all sciences. Ignorance is to believe that you are superior. Hazret-i Ali states, “Do not gain knowledge just to show your superiority. There exists such knowledge that results in ignorance and there exists such ignorance that results in knowledge.”
Socrates says, “The only thing I know is that I do not know anything”. However, this ignorance suggests that of the one who has accomplished to be in the state of nothingness (“acz”) before Allah.
In front of the power and omnipotence of Allah, it does not matter whether you are illiterate or a scholar. But, of course, a “kamil” person should have the knowledge of positive science. In terms of guiding people, an illiterate “murshid” and a “murshid” who also has the knowledge of positive science do not have the same competency and capacity. A “murshid” should know how to enlighten crowds of people according to what our present time requires.
Gaining the knowledge of positive science is a gift from Allah. Just as it happened to Husameddin Çelebi’s great ancestors, Allah has the power of instantly familiarizing you with all the knowledge. This is stated in Mulk Surah in Qur’an: “Ve hüve alâ külli ?ey’in kadir” meaning Allah is Almighty.
Ken’an Rifai says, “Talk to the people from their state of understanding, not from your state of comprehension”.
Knowledge is to know Allah by discovering yourself. To know Allah is to apply your knowledge. And to apply this knowledge means to act accordingly.
In order to have this kind of knowledge, first of all your spirit has to be cleared off from all the faults and evil because knowledge cannot be gained when you are with evil. In other words, you can’t reach the truth, which is Allah, unless you have this knowledge.
All knowledge and science is transitory just like a single drop of water mixing with the ocean is. Therefore, a person who combines his own knowledge with God’s infinite knowledge gets rid of his/her ignorance, which then becomes together with true knowledge.
Knowledge and actions (“amel”) are witnesses for our saying “beli” (our souls say ‘Yes’ in the past eternity admitting Allah’s existence). Knowledge without actions and actions without knowledge do not have a value because proof requires two witnesses.
The union of knowledge and “marifet” (spiritual ability) enables the enlightenment of the intellect of the whole (“külli aql”) and its way of thinking. Then, the inner meaning of everything becomes evident and the eye of the heart opens up. As Hz. Ali says, “Life of heart is knowledge, gain it; death of heart is ignorance, avoid it!”.
Plato says, ”To know is to remember something that is previously known”.
Socrates says, “Ignorance cannot be the starting point of the knowledge. Then, what should be known and remembered is knowledge.”
There are two kinds of knowledge: materialistic knowledge and knowledge of nature of Allah (“ilmi ledun”). The latter includes spiritual knowledge and the secrets of Allah’s will and destiny. Or it can also be called the knowledge of Allah, inner meanings or the secrets of Allah.
Shaik Mustafa Efendi says, “It is obvious that ‘evliyaullah’ (those who love Allah and are loved by Allah) are not in the lines of written work but in our hearts, (showing his chest)”. Ken’an Rifai adds, “It is true. Besides, unless we put the chopper (which helps to cut us off from materialistic bonds) on our “nafs”, we cannot obtain that knowledge. It is neither in writings, nor in the hearts but on the chopper that kills our “nafs”. ?eyh Mustafa Efendi answers, “That is too hard for me”. And Ken’an Rifai says, “That happens only if you know how to say “la ilahe illallah”, and know “la ilahe illallah”. If you do not use that chopper onto your “nafs”, nothing happens. Neither the knowledge on your heart nor that of the writings can be understood”.
The most precious knowledge is “la ilahe illallah”. The purpose of this is to learn the endless inner meanings, and then to prove “illallah”, showing your state of nothingness.
Just like aptitude and wisdom, knowledge is also present in our souls. However, in order for it to be revealed, time and education are required.
One with knowledge knows the fact that the ‘doer’ or the agent of all actions is Allah.
Hz. Ali says: “Knowledge is just a single point. Ignorant people have made it multiple” The whole universe and all creation are manifested through a single point. However, in order to explain and make it possible for the public to understand, it needs to be multiplied. Can everybody comprehend it from a single point? For instance, I have a story to tell. I would like to publish it on a newspaper. Instead of writing the story, I just put a point on the paper and send it. I can assume that I have expressed my story successfully in this way. However, it has to be written in detail clearly for everybody to understand.
The one who has the knowledge and the application has integrity. Integrity is to have no other wishes or desires other than Allah. The outcome of knowledge is to accept the oneness of Allah and reunite in Allah. Application is then to understand the meaning of oneness and to show it with your actions. This can happen only with divine love (“ashk”). The actions (“hal”) will show up when knowledge is supported with divine love. If not, it happens like a duty.
The only healer for lovers (“ashik”) is Allah and the supporter for the ones with Allah is again Allah.
It is quite wrong to consider lies as intelligence, respect to elderly as stupidity, or love for the young as trouble.
Positive sciences do not create true human beings.
The knowledge of Allah (“ilmullah”)is the stepping stone to make people close to Allah. It is more precious to have “sohbet” (talk on love of Allah) with a “kamil” person than to pray 1000 “rekath”. Namely, action without knowledge does not work. Even to have “sohbet” (talk on love of Allah) with a “kamil” person is more precious than reading Qur’an because the meaning of Qur’an is hidden in meaning and knowledge of the “kamil” person.
According to the western scientists, knowledge is to investigate and explain the events. That is to say, they believe only what they sea or hear, which is called positivism. However, it is quite known today that nothing visible is exactly true. In truth, there is neither color nor light. Warm or cold is sensed according to how an individual has been created. The universe consists of only movements. We are surrounded by unseen light rays, sound waves and water vapor. Pasteur who knows this truth says, “I am feeling quite ashamed of the degree of my ignorance every step I take in the universe of science.”
Bergson, a scientist who studied Sufism, thinks that spiritual knowledge is necessary to comprehend positive science and says: “The whole and the part are contentwise the same.” This is exactly how it is stated in Hadith Qudsi, “The one who knows his/her ‘self’ (“nafs”) knows Allah”.
Pascal says “Keep silent my stupid intellect”. By this he invites people to believe what they feel inside their hearts instead of what they see or hear around.
For instance, a reply from Allah for Darwin who trust only his knowledge is the writings of his dearest pupil, Spencer who calls out people to believe what they hear from inside and writes books that suggest respect to religious values.
According to Bergson, mind (“aql”) cannot rule over the heart or spirit. In order to comprehend the essence of Allah, we need to leave our minds aside.
For the first time in Greek Philosophy, Socrates taught that people can understand the earthly events by looking at themselves. There is no book for the knowledge of heart, or spirit. Like Yunus says:
“Dört kitab?n manas?n okudum has?l ettim
A?ka gelince gördüm bir uzun hece imi?”
I read the four holly books and comprehended them
When it comes to “ashk” (love), I see that it is a long syllabus
What is meant here is that the one who reads these books cannot comprehend its meaning. “Ashk” (love) is a long syllabus lasting endlessly not only through a human life but also through the life of the universe. Although all meanings are inside this syllabus, the meaning is not evident because its language is of actions (“hal”). It can be called the knowledge of the nature of Allah or knowledge of the inner meaning.
Kingford describes the knowledge of the heart (“gönül”) as such: “It is not a science, philosophy, ethics or a doctrine. It may be the essence of science, philosophy or doctrine and all the rest in science, philosophy, ethics and religion are either distorted or manipulated versions of it”
Plato says, “Higher knowledge cannot be found in books. Human beings need to reveal the truth from their heart by contemplating and seek the Divine fire in its original source. This has no school and is only gifted by God.”
The first outcome of the knowledge of the heart whose purpose is to know Allah is the training of “nafs”. The most important step is the decrease in earthly love. It is not a kind of knowledge that can be understood without a teacher. The teacher of your heart, i.e. your “murshid” strengthens the will power with divine love (“ashk”). Positive science cannot do so. “Murshids” manage this with integrity, not with miracles. All this knowledge is present in Qur’an. Since the first creation in the universe is the creation of the “Ruh-i Muhammedi” (the spirit of the Prophet Muhammed, SAS), this knowledge has sometimes been revealed by Western philosophers, as well.
One of outcomes of the knowledge is the state of real meaning (“hikmet”). The real meaning or wisdom is to talk about “Hakk” (Allah), to act for the sake of “Hakk” and to wish only “Hakk”. The wise man only wishes whatever “Hakk” wishes, acts and talks however “Hakk” likes him to.
If you see even the most knowledgeable person of the age, do not look at his external knowledge and abilities, but look at if he is keeping his promise with Allah and with public. Since knowledge is like a shell, keeping promises is like its precious content.
Oh the knowledgeable person! Do not look at the external appearances since being from the same genus does not depend on any shape. Appearance is like stone and earth. The inanimate does not have any knowledge about its genus. Genus is to have similarity of hearts based on their true meaning, to have familiar spirits from past eternity, and to have suitable minds for each other. Other than that, there is no advantage of being from the same gender.
The obligatory alm (“zekat”) of knowledge is to share your knowledge with others. But if we share it especially with the ones who are not competent to understand the meaning of true knowledge, then according to Ibn-al Arabi, we will have injustice usage of that knowledge. In the same way if we keep it away from those who can understand its meaning, then this is also considered to be injustice. Rumi says: “If you give the precious to those who do not deserve, it is like giving a sword in the hands of a thief.” The inner meaning of obligatory alm in knowledge is to use that knowledge on the spiritual path for the sake of Allah.
A traveler on the spiritual path should know that each and every knowledge, food, flesh and soul should be employed for the sake of Allah.
Revelations are also knowledge, but a divine one. They are delivered by Allah to the one’s heart. Generally, they come when there is a need, as an answer, or as a refinement. They can be in different shapes, without words or sounds, in dreams, with or without any means. Inspirations can be divine or devilish. Revelations, however, can only be divine.
Life is the heart’s being saved from dying of ignorance and its revival with knowledge. It is the heart’s refinement from duality and chaos. It is uniting all Allah’s favors to avoid the inner confusion.
The sign of being alive for every living thing is its movement. The sign of the heart, which finds life through knowledge is to act wishing Allah. The heart, which has died of ignorance is as silent as a dead person is. It only comes to life for the pleasures of “nafs”.
Those who do not “zikr” (intone) Allah lack understanding of knowledge and wisdom (“irfan”).
Worship should be assisted with knowledge. Otherwise it becomes useless. Calling “Allah” once with knowledge is more valuable than calling Allah thousand times with ignorance. Knowledge is not memorizing books. The purpose of knowledge is humanity and wisdom.
It is useless to make “zikr” till morning unless it is with wisdom and knowledge. You can put a CD player in ‘tekke’, it repeats “zikr” and your sheikh’s voice perfectly whenever you want. But where are knowledge, wisdom and love in that?
To find the one who holds the spiritual knowledge, i.e. “murshid” is like to reach one of the holy trees in paradise.
It may not be possible for the knowledgeable to have divine wisdom. For instance, even Prophet Musa needed H?z?r.
The essence of the knowledge of Allah is the Prophet Mohammed. Entrance to that meaning is Hz Ali and his state is the state of the “kamil (perfect, mature) murshid”.
In a sense the highest degree of knowledge is (acceptance of) lack of knowledge.
It is not possible to reach maturity without the good taste of knowledge and the bitterness of actions. However, since true lovers of Allah (“ashik”) do not feel the bitterness in love and accept things as they are coming from Allah, they do not get affected.
According to Ken’an-er Rifai: “The tendency to knowledge results in tendency to “tasavvuf” (Sufism). It is not sufficient to move towards just one of them. Those who feel the need for both knowledge and Sufism, spend their lives finding the midway of both, like Heraclitus or Plato.
Rumi says: “In order to talk to scientists, philosophers and intellectuals and to provide them with the beautiful and extraordinary, I suffered and struggled a lot getting educated.