Dervish is a word that means poor, destitute one. Even though it is used for the poor and helpless in worldly terms, in Sufi terminology it is used for those who are aware of their poverty and helplessness before God. Although poverty and helplessness in worldly terms are associated with beggary, travelers to God are not poor and helpless in that they do not ask anyone for anything. Heroes of truth, who have dedi­cated themselves to God, are content with what He has given them and are indifferent to all other things. Even in hunger and thirst they unburden themselves to God, without revealing their need to others.

A dervish is also regarded as being the threshold to a door. This does not mean that dervishes humiliate themselves before people; rather, it means that they are humble and in their aware­ness of their nothingness before God attribute to Him whatever they may possess that is worthy of appreciation. They are also humble among people because of the Creator and because they are precious works of God’s Art with all the Divine gems inher­ent in their nature.

Sometimes perfect people are mentioned as being the dervish­es of a certain guide. This is because it is important to stress the place of a dervish, both in the sight of God and of people. Besides, sometimes simple, humble, content, and lenient people are called dervishes, while there are some great, sagacious persons with a deep knowledge of God who are known as “a poor one with the heart of sultan,” in that they are magnanimous even though poor.

The leading scholars of Sufism describe a true dervish as one who is abstinent, pious, righteous, patient, loving, tolerant, and steadfast, severing relations with all else save God from the heart, and devoted to His service with the intention and effort of reaching Him.

A dervish takes his or her first step by holding back from sins and by fulfilling obligatory and supererogatory religious duties. The second step is to be loving and tolerant toward everyone, to see the universe as a cradle of brotherhood/sister­hood, and to try to represent the nature and morals of Muham­mad, and the truth of his being Ahmad, upon him be peace and blessings. The third step is to reach the horizon of sincerity and perfect goodness and to develop their theoretical knowledge and belief based on imitation into experience and verified truths.

At the first stage, dervishes are at the beginning of piety, and demonstrate that they are ready to understand the Qur’an and Islam and to start the journey to meet with the Almighty. They are awarded in proportion to their sincerity and purity of inten­tion and advance toward piety and the summits of being pleased with God and finally into the Gardens of Paradise.

God Almighty says: The great among you are those who are God-revering, pious. The last abode of the God-revering, pious will be Paradise and their drink will be the drink of Paradise.

In the second stage, they build relations with all existence, living or non-living, (without, however, assigning their heart to any other than the Almighty) and appreciate each according to its position. They love and embrace everything, repel hostilities with love, and evil with good. Thinking that the road that they are to follow is the road of not showing resentment, but rather that of patience and tolerance, they run toward the rank of being pleased with God, and whisper like Yunus:

You should be voiceless against those who curse, and handless against those who beat. A dervish should have no heart to resent: Therefore, you cannot be a dervish.

In the third stage, dervishes are persons of peace and spiritual vision, having entered the way of seeing, feeling, and know­ing only Him, and being faithful friends of Him. It makes no dif­ference to them whether good comes from friends or evil from enemies. This is even more so if they have heard the voice of the Friend, then they will no longer feel breaths other than His, and will be freed from interest in and worries about any other than Him, acquiring a second nature that is determined by “secret.” They know what they really should know and are freed from bearing a burden of unnecessary information.

Everyone can enter the way of being a dervish. No one who has taken a step on this way is denied. However, entering such a way has some requirements which one who is ready to take the first step on this way is expected to fulfill. Tokadizade Şekip states that the door to being a dervish is open for everybody, but warns that this is the way of offering the soul to the All-Beloved and therefore requires sincerity and perfect goodness:

The door to the Truth is open to a wakeful person, But those who know how to sacrifice their souls can reach God. I have seen many who have come to this dervish convent, Willing and ready to sacrifice themselves on the way of truth.

Prophet Abraham is an excellent example to remind one that reaching God is possible by sacrificing one’s soul on His way. He breasted the fire of Nimrod [1] on this way and, leaving his home and native land, set up his tent in the desert—may our cas­tles and palaces be sacrificed for that tent. In utter submission to God, he took his wife and son and left them in a desolate valley. He offered the “fruit of his heart”—his son who had been bestowed on him in return for many years of desiring a son—to the Ultimate Truth, as a sacrifice [2] In short, he showed such resolution, power of will, and determination at every step, that except for the pride of humankind, upon him be peace and bless­ings, he has no equal in human history. It is as if Seyyid Nig­ari [3] uttered the following couplet about him:

Does one who seeks the Beloved struggle for his own life? And can another who seeks his own life be in quest of the Beloved?

So, being a dervish means aspiring to be a hero of meeting with the All-Beloved, which signifies devoting one’s life to acquiring God’s good pleasure and approval in the conscious­ness of the meaning and purpose of the religious command­ments. It has also been described as being in quest of the Ulti­mate Truth under the guidance of love and zeal and by dominat­ing one’s essence, voice, and carnal soul. This description is also significant. Riza Tevfik, a late Turkish poet and philoso­pher, presenting the characteristics of being a dervish, enlight­ens this point as follows:

Being a dervish means dominating one’s essence; one who is a captive of his ego is not a dervish. It is adopting love as a guide and finding God; it is not sweets, an axe, a staff, a needle or a skewer. Do not sit absentminded in the name of devotion; do not shout, nor dance violently, nor beat your breast! Nor foam by crying “O He, O the All-Living!” Mentioning God is not a part of digestion. Learn the secret about God from your heart; it is the heart which sees the Beloved through love. What causes a wakeful one with knowledge of God to feel that pleasure, is not henbane, nor wine, nor opium, nor anything else. Do not expect wonder from the stone of Najaf, [4] nor separate from human beings, your brethren. You cannot see the Ultimate Truth from graves or tombs; a true man of God is a sultan, not a hermit. Everywhere are heaps of crude souls, what is your relation with them? Take refuge in your heart that tends to seclusion! The world is not as spacious as the heart.

In the beginning, a dervish is a student who studies theoreti­cal knowledge; his or her practicing what is learned is represen­tation; then, feeling and experiencing more deeply what is known and practiced—by each according to his or her capaci­ty—is certainty. The first stage can also be regarded as theoreti­cal Shari‘a, the second as practical Shari‘a, and the third as Shari‘a experienced in truth. A traveler is a dervish during the whole of the journeying, through all of its stations, from the beginning to the end.

Some exacting scholars of Sufism regard being a dervish as an essential condition on the way to meet with God. According to them, being a dervish has the same meaning and importance for the purification of the carnal soul, the refinement of the heart, and the spirit’s acquiring transcendence as treatment, diet and abstention from harmful habits, food and drink do for health. As a doctor’s advice is essential for the cure of diseases, spiritual diseases also require the advice and direction of a spiri­tual guide. The character of an individual is important in the diagnosis and treatment of bodily diseases, which is why mod­ern medicine advises that every patient requires individual atten­tion. This is also true for spiritual diseases and treatment. Each patient may require a treatment which is different, at least, in its details.

For example, for an initiate who cannot be saved from the pressure of corporeality or bodily desires, or reach the level of life lived in the heart and the spirit, austerity is essential. A guide who knows the person and can diagnose his or her disease well, will advise renunciation of the world and whatever in it relates to the pleasures of the worldly life. If the initiate has fully concentrated on the pleasures of the other world without consid­ering the Truly Desired and Sought One, the guide will urge renunciation of the other world with its pleasures and concentra­tion on the Ultimate Truth. If, on the other hand, neither the world nor the Hereafter can keep an initiate from the main goal of the journeying, if both serve to improve concentration on eternity, the guide will open the doors on the world and the Hereafter wide for the initiate. Concerning this, Jalalu’d-Din Rumi says:

The world means heedlessness of God; it does not mean possessing silver coins, clothes, or a family. Our Prophet praised wealth earned in lawful ways and used for the revival and uplifting of Islam, and said: “How good is any wealth earned in lawful ways for a righteous one!” If enough water finds its way into a ship, it causes it to sink, but if it is under the ship, it causes it to float. If you do not put the love of wealth in your heart, then you can swim safely in the ocean of spiritual journeying and initiation.

True dervishes, from the time of Prophet Adam, upon him be peace, until today, have thought and acted in such a way. Even though they were not called dervishes, we can regard the People of the Suffa—the poor Companions who stayed in the antechamber or hall adjacent to the Prophet’s Mosque in Madina—as the first dervishes of the Muslim Umma. They observed both the balance between the world and the Hereafter and the Divine rights to a degree that no one else has ever been able to except the Prophets, and they became heroes of resignation (to God’s will).

After the Companions, all the people of journeying and initiation who have journeyed on the way to God under different titles, such as asceticism or Sufism or being a dervish, have per- formed great tasks, as if they were the soul and blood in the veins of the society, so long as they have had no interest in politics and concentrated all their efforts on belief in God’s Unity and maintaining the Islamic life in this belief. When they have acted to the contrary, they have both harmed society and ruined themselves.

Using being a dervish, which, in fact, is a state based on humility and a feeling of nothingness, for worldly benefits is such a means of contamination of the spirit that nothing other than a special Divine grace can clean it.

Let Mawlana Jalalu’-Din Rumi have the last word:

A luxurious life is a shame on dervishes; a burden in their hearts. How nice is feeling destitute before Him; and being in need of Him on His way. For pomp and luxury on the way to the Beloved are like thorns; they hurt the feet of dervishes.

O God! Make full of blessings my religious life, which is the guarantee of my innocence, and my other life, to which I am bound to go, and my world, in which I can be perfected. And bestow blessings and peace on our master Muhammad, and on his Family and the Companions, all of them.

Notes

1. Nimrod was the title that was given to the Chaldaean kings in Iraq. (Tr.)
2. Prophet Abraham, upon God’s command, left his elder son Ishmael in the valley of Makka together with her mother Hagar. (Tr.)
3. Seyyid Mir Hamza Nigari was a Sufi poet from Azerbaijan. He wrote lyrical poems to express God’s love. (Tr.)
4. Najaf is a city in the southern Iraq, which bears holiness for the Shi‘te Muslims. (Tr.)

When will I learn to embrace every moment,
to surrender everything to God?

I hear you waiting for an answer.
Perhaps when waiting
has also been surrendered
and there is only one
person writing and reading these words,
my Love will be complete.

Galib’s master work Hüsn ü Ask (“Beauty and Love”) is viewed as one of the most distinguished works of Turkish Literature. It is known for its perfect presentations of symbols and characters with which he tells the story of a dervish who strives to attain a state of perfection after passing difficult tests and obstacles.

Sheikh Galib, who was also known as Galib Dede, is considered to be the last of the great classical Ottoman poets. Born in Istanbul in 1757, when the Ottoman Empire was at its height, he is one of the most important figures in the Sufi tradition. His father was a government official with some connection to the Mevlevi Sufi order, the order of “whirling dervishes” founded by Rumi. He compiled his first divan (book of poetry) at twenty-four years of age, and at twenty-six he finished his master work Hüsn ü Ask (“Beauty and Love”) in less than six months. Hüsn ü Ask is a divan of his poetry and a poetic allegory which is seen as one of the best books of classical Ottoman poetry. Galib went to Rumi’s town of Konya to finish his period of seclusion (çile)¹ so that he would become a sheikh of the Mevlevi order, but he returned to Istanbul at his father’s insistence. Seclusion is an important stage in the Sufi path (tasawwuf), during which a dervish purifies his body from human desires and matures his soul spiritually. Galib completed his seclusion and spiritual education in the Galata house of the Mevlevis in Istanbul in three years, and became a Dede (Master) of the house. He was appointed as Sheikh of the Galata house of the Mevlevis during the time of Sultan Selim III and became a very close friend of the Sultan.

At first, Galib attempted to combine a government career with the interior life of a Sufi, but he eventually turned his focus wholeheartedly to the spiritual life. By this time, he was already famous for his poetry, which was admired even by Sultan Selim III, who was a patron of poets and the sultan at that time. Sheikh Galib deeply affected the sultan spiritually, trained many students and passed away at the age of forty-three in 1799. His tomb is in a place called Hamusan (“Place of silence”) in the Galata house of the Mevlevis in Istanbul.²

The spiritual adventure of a soul: Hüsn ü Ask

Classical Turkish poetry is full of images and symbols which scholars discuss in terms of their function in symbolic meaning, whereas they agree on their lexical meaning. The range of symbols, which are often repeated, has been widened and enriched for centuries. They enrich the content of the poetry by making the words denser and wider in terms of meaning, and they are also seen as an indicator of superiority, originality and privilege while evaluating the poets’ literary skills. The poet aims to say much in few words, a simple but powerful approach that makes the poetry mysterious and something in which readers find their own images and thoughts.³

Galib’s poetry was at a peak in terms of richness of imagination and this has made him a role model for many later poets who emulate his poetic style. His master work Hüsn ü Ask (“Beauty and Love”) is viewed as one of the most distinguished works of Turkish literature. It is known for its perfect presentations of symbols and characters with which he tells the story of a dervish who strives to attain a state of perfection after passing difficult tests and obstacles. Hüsn ü Ask is a quest by a man for his interior life. The man is searching for himself in this quest, and while reflecting his interior life, it also shows the soul of the man. Sheikh Galib says that he took the idea from Rumi’s Mesnevi, claiming that Mesnevi is something that belongs to all humanity, not just Rumi. Hüsn (Beauty) and Ask (Love), who are the main characters of the story, are two people born on the same day in a tribe in the desert. According to the story, Hüsn is very beautiful, she shines like the moon, and she represents all beauty. Ask is very brave, honest, and handsome, and he represents all the love and effort that is directed toward beauty. It is as if Hüsn and Ask are tailored for each other, but Ask has many tests and obstacles to pass in order to prove his capacity to deserve Hüsn.⁴

The obstacles and tests represent the suffering (çile) of the dervish, or our deeds in life that will lead us to the afterlife. Hüsn represents God, all that is most beautiful and most gracious and which represents all beauty in life and the hereafter. Ask stands for the man who desires beauty, who above all seeks it in his soul and in his consciousness. This is true because God created humans for Himself, so that humans always seek eternity and eternal love, whether knowingly or unknowingly. According to Sufism (tasawwuf), a person cannot be satisfied in his or her soul until he or she finds the reason behind his or her creation; thus people always seek this ultimate reason. The Qur’an also expresses this as

Be aware that it is in the remembrance of God, and whole-hearted devotion to God, that hearts find rest and contentment. (Rad 13:28)⁵

During the journey, Hüsn has to face many different tests and is required to pass all of them fully in the given time. Galib describes this: “It is not easy to get Hüsn, you have to pay a great deal. You have to find the required chemical first. This chemical is only found in the realm of the heart and, it is something that transforms anything into gold. You will find dragons with a thousand heads in this realm of the heart. If you pass the dragons, your way will lead you to the sea of fire. On the shore of the sea of fire, you will see a ship made of wax. You have to pass over the sea of fire with that ship made of wax. If you pass over the sea, a witch of many evils will be waiting for you on the other side. Your way will lead you to a desert in which lions, giants and many wild animals are waiting for you. Creatures that sound like thunderstorms will jump on you. There will always be fire in this desert. If you pass through the desert, you can arrive in the homeland of the heart. Find the chemical over there and come back by the same way. What you call life is too short, like the blink of an eye. If you want to get Hüsn, you have to be very quick.”⁶

The obstacles mostly represent the devil and the carnal self (nafs) that are the two main enemies of humans, according to the Islamic faith. If one fails one of the tests, one cannot reach or will be delayed in reaching Hüsn. Hüsn has a teacher named Gayret (Endeavor), and he will be with Hüsn during this adventure. Sheikh Galib says he came to the world to write Hüsn ü Ask and ends his story by giving some advice. Humans, he says, cannot reach anything beautiful without binding it with love and passion. Sometimes, you will face huge problems, and you will feel like you are walking in a desert of fire, and sometimes you will fall into wells of sorrow, but you will be rescued from these wells by grabbing the rope that represents the Qur’an and faith in God (Al Imran 3:103). We should always have endeavor and hope. We might have obstacles, traps and tests in front of us and sometimes we might fail. But we should never give up and we should continue our journey with passion and hope. The chemical that converts anything to gold is affection; once you find it you will see everything differently.

A life devoted to the faith

Since according to tasawwuf, true love is love for the sake of God, Who is the source of all beauty and to Whom is due all worship and love, Sheikh Galib’s works display rich examples and meanings that reflect his love of God. The phrases are usually not directed to the creator directly, but the true meaning is hidden in the symbols. For example, he writes,

Love is a lamp of God, I am its moth;
love is a shackle, my heart is its crazy captive.
…
The Beloved’s candle has such a wonderful light,
its light does not fit into the lamp glass of Heaven.

According to the poet, “having God’s everlasting pleasure for a person is an everlasting treasure that is more valuable than anything else.” It is this understanding which forms the basis for a dervish’s deeds, and it is what makes a dervish’s life understandable. The dervish only wants God’s pleasure and love, and he conducts himself in such a way as to earn it. It is not important for him to be rich, powerful, or handsome, or so on, because these are not the tools that take him to divine love.

Sheikh Galib’s poem in praise of the Prophet is accepted as one of the best ever written and shows his devotion and dedication to him. It was indeed a tradition for the poets of classical Ottoman literature to write poems called “naat” dedicated to the Prophet Muhammad, peace be upon him. In his poem, Galib begins by describing the Prophet’s features and by praising his personality, and at the end asks for his intercession for the afterlife.

O Master, you are the sultan of all prophets, king of all the honored.
O Master, you are the eternal cure for the desperate and helpless.
O Master, you are the most valuable person in the abode of God.
Master, you are the most praised and most beloved.
O Master , you are given as a mercy to us by God.⁷

In this noble eulogy of the Prophet, there are also some descriptions of the Prophet’s great friends, the places whose names the Prophet often mentioned and the Day of Judgment, on which everybody will seek help and mercy. The poet humbly asks for the Prophet’s help, not just for himself but everybody who has faith. This reflects the hope that as much as you remember, praise Prophet Muhammad and send greetings to him, the more likely he will pray for God’s mercy upon you on the Day of Judgment.

Conclusion

Tasawwuf and its effects constitute very important elements of Classical Ottoman Poetry. Drawing on the rich vocabulary and symbolism tasawwuf enables poets to convey a great many additional layers of meaning, as well as the visible lexical meanings in the lines they compose. Sheikh Galib claims that a human being is born with a given love that is from past eternity and that is divine love. Love is something that already exists in the soul and heart; it does not merely appear at a late phase. Therefore, love is not an ending but it is a beginning. Galib does not follow a path where the story goes from love of the human to divine love; in fact, he talks directly about divine love. If a person frees himself or herself from the shackles and chains of human love and finds divine love, he or she will be able to pass over the sea of fire in a ship made of wax, able to defeat giants, witches, demons and exceed all his or her limitations.

Ahmet D. Bahadir is a post-doctoral researcher with a special interest in Ottoman literature.

Notes

1. Denoting abandonment of all worldly pleasures and delights, çile is used to express an initiate’s spending at least forty days in strict austerity and self-discipline in the name of spiritual training. During this period initiates keep to the absolute bare minimum in meeting such bodily needs as eating, drinking, sleeping, and speaking, and spend most of their time in worshiping, mentioning God, thinking and self-supervision. They spend the period of çile either in a silent corner of a dervish lodge or in a quiet room in their homes.
2. Ayvazoglu, B., Kugunun Son Sarkisi, Kapi Press, Istanbul: 2006.
3. Capan, P., “On Seyh Galib’s Image of Fire,” University of Muðla, Faculty of Arts and Sciences, Department of Turkish Language and Literature, Muðla: 2005.
4. Holbrook, V. R., Beauty and Love (“Hüsn ü Ask”), Mla Texts and Translations, 2006.
5. Unal, Ali, The Qur’an: An Annotated Interpretation in Modern English, The Light, Inc, NJ: 2008, p. 505.
6. Holbrook, 2006.
7. Pala, I., Divan of Sheikh Galib, Kapi Press, Istanbul: 2005.

One night, when sleeping, a man heard sounds on his roof. There were loud footsteps and he wondered what could be happening. He shouted out the window, Who is it? Is there a genie on my roof? An extraordinary, mysterious man looked into the window from above and said, We are going around by night, searching.

What are you searching for? the man asked.

Camels, he replied.

You must be joking! he exclaimed. Youre looking for camels on my roof?!

Thats right, camels. Just as you seek God on His throne. Is this so very different?

It was this and no more.

No one saw the man on the roof again.

He vanished like a genie in flight.

But did he not make his point about the madness of man,

That a camel which flies is no crazier than he

Who seeks God on the throne of delight?

Silence lies in the ocean,

While words flow through the river.

The ocean waits for you, do not wait for the river.

Look to the ocean and watch its message,

It will come, it will come

Death Makes Everybody Equal

A solitary dervish had taken up his station in the corner of a desert, when a king passed by. Inasmuch as contentment is the enjoyment of a kingdom, the dervish did not raise his head, nor show the king the least attention and, inasmuch as sovereignty is regal pomp, the king took offense, and said: “The tribe of ragged mendicants resemble brute beasts, and have neither grace nor good manners.” The vizier stepped up to the dervish, and said: “O generous man! The sovereign of this land has passed by you; why did you not do him homage, and discharge the duty of obeisance?” He answered and said, “Speak to your sovereign, saying: Expect service from that person who will court your favor; let him moreover know that the purpose of kings is the protection of the people; it is not the purpose of the people to be the subjects of kings. It is for their benefit that the kings glory is exalted, yet the king is but the shepherd of the poor. The sheep are not intended for the service of the shepherd, but the shepherd is

appointed to tend the sheep. Today you may observe one man proud from prosperity, another with a heart sore from adversity; have patience for a few days ’till the dust of the grave can consume the brain of that vain and foolish head. When the record of destiny comes into effect, the distinction of liege and subject disappears. Were a person to turn up the dust of the deceased, he could not distinguish that of the rich man from the poor.”

These words made a strong impression upon the king; he said, “Ask me for something.” The wise man replied, “What I desire is that you will not trouble me again!” The king said, “Favor me with a piece of advice.” He answered, “Now that the good things in life are in your hands, attend to them; wealth and dominion are passing from one hand into another.” 

The Unjust do not Remain Unpunished

A story is told of a profiteer who bought firewood from the poor at a low price, and sold it to the rich at a profit. A good and holy man went up to him and said, “You are a snake, which bites everybody it sees, or an owl, which digs up and fouls the place where it nests. Although your injustice may pass unpunished among us, it cannot escape God, the knower of secrets. Be not unjust with the people of this earth, so that their complaints may not rise up to heaven.” They say the unjust man was offended at these words, turned his face away from the holy man, and showed him no civility. But then, as it is expressed in the Qur’an: He, the glorified God, overtook him amidst his sins. One night, a spark from his kitchen fire flew onto a stack of wood, and caused a fire that burnt up all his belongings, laying him up in bed, tormenting him with the ashes of Hell. The good and holy man happened to be passing and saw that the profiteer was remarking to his friends, “I do not understand how this fire fell upon my dwelling.” The good man said, “It was from the smoke of the hearts of the poor! Guard against the smoke of the sore-afflicted heart, for a sore hidden away will at last gather to a head. Give no heart pain so long as you can avoid it, for one sigh may set the whole world into flames.”

It is said that the following inscription was engraved upon Kai-Khosraus* crown: “For how many years, and for what a continuance of ages, shall mankind walk over my head on this earth? As the kingdom came to me, from hand to hand, so it shall pass into the hands of others.”

* Kai Khosrau was one of the Seljuk Sultans of Anatolia, 1192-1196.