Everyone who strives in God’s path must be mentally prepared for the hardships and challenges they are likely to face. Things may not always go as we hope. Our wishes and desires may not be fulfilled. The plans and projects we make for the future may stall and remain unfinished. Along the way, we may be confronted with unexpected difficulties and even face disloyalty or betrayal from people we never imagined.

As Bediuzzaman Said Nursi once said, “Every good endeavor faces numerous harmful obstacles, and devils relentlessly strive against the servants devoted to such good endeavors.” Human and jinn devils alike will harass them and never leave them in peace, just as they did not leave the great Prophets and saints in peace. As expressed in a saying—though not an authentic hadith, yet supported in meaning by Qur’anic verses and sound traditions—“Every good has its obstacle” [1]. In every righteous endeavor, Satan crosses the path of human beings and seeks to block them through various schemes and traps [2].

God has always bestowed His grace upon those who walk in His path and has protected them. Yet being under His grace and protection does not mean that we will never face afflictions and misfortunes. This world is a place of testing, and therefore we will, from time to time, be tried with hardships.

As the Qur’an states in several verses, those who seek to live and uphold God’s religion will inevitably encounter calamities. Those who enter this sacred path will experience certain losses and deprivations. Sometimes we will be tested through the loss of wealth, at other times through the loss of life. If, in the face of such heavy trials, we can endure patiently and restrain ourselves, we will emerge as the winners. For whatever we lose here, we will gain many times over in return.

From the very beginning of the journey, it is vital to be prepared for the kinds of hardships that may arise. A person who sets out knowing that there will be steep climbs, peaks to cross, and deep valleys to pass through will make their preparations accordingly. You may call this an “inner equipment.” By this we mean strengthening one’s inner world and gaining the resilience needed in one’s spiritual and moral life. If such maturity is attained from the outset, external assaults will not cause turmoil. Without such foresight, however, unexpected challenges may leave one bewildered, swept off balance, and clouded in vision.

Let us listen to the Qur’an’s warning: “Or do you think you will enter Paradise without experiencing the trials of those who came before you? They were afflicted with such hardships and adversity, and so shaken that even the Messenger and those who believed with him cried out, ‘When will God’s help come?’ Surely, God’s help is near” [3]. Since the Qur’an offers such a reminder, we too must take heed, wake up, and come to our senses.

At this point, we can recall the words of Abbas ibn Ubada, who addressed the Ansar when they pledged allegiance to the Prophet (peace and blessings be upon him) at Aqabah: “Do you know what you are saying yes to?” People can sometimes be swept away by group psychology, carried along by an emotional current, and pursue a cause with great passion. This is admirable, yet it must not end there. At the very outset, people need to be made aware of the characteristics of the road ahead and be told where they are heading. This path, while offering joy and delight, also carries its share of pain and difficulty. Abbas ibn Ubada, a man of foresight and discernment, reminded them of this reality, implying that tough days lay ahead and urging them to be ready.

Similarly, when the Prophet (peace and blessings be upon him) accepted the pledges of new Muslims, he asked them to promise obedience to him not only in times of peace and ease (manshat) but also in times of hardship and trial (makrah).

From this, it should not be concluded that everyone who serves in God’s cause must inevitably face the heaviest of trials. At times, out of compassion for our weakness, frailty, poverty, and inconsistency, the Almighty may spare us from such severe tests.

Indeed, Bediuzzaman expresses this in one place as follows: “Just as the All-Powerful God can, in a moment, sweep away a sky filled with dark clouds and reveal the shining Sun upon the clear face of heaven, so too can He dispel the pitch-dark clouds of confusion and unveil the unshakable truths of faith as brightly as the Sun, granting this in an easy and effortless way. From His mercy, we hope that He will not exact a heavy price from us” [4].

Nevertheless, we cannot base our preparations on this possibility. We must ready ourselves for winter, take our precautions accordingly, and if spring arrives instead, we should embrace it with gratitude and delight.

Those who devote themselves to the service of faith and the Qur’an can be regarded as having formed, so to speak, a spiritual company. Every member of this company is responsible for supporting and helping the others. When some are afflicted with hardship, the others should lift them up and provide the necessary support to strengthen their hearts and spirits. To withstand external pressures and oppression, and to overcome the shock of unexpected events, we all need this kind of mutual support.

It is especially important to strengthen those whose inner resilience is weak and who are easily shaken by pressure. Such individuals must not be left alone; they must be cared for and supported. Visiting a brother or sister in prison, asking after their wellbeing, and meeting their needs will be a great source of morale for them and will fortify their spiritual strength.

We should never forget that when one person who shoulders a cause is wounded or hurt, this affects the entire body of the community, causing cracks and fractures. Therefore, whenever a friend faces difficulty, we must mobilize the blessings God has granted us and try to resolve their problem in some way.

Indeed, everyone may encounter different forms of affliction. Some may overcome these with their own inner strength. Yet not everyone’s spiritual immune system is equally strong; some cannot resist the viruses and microbes to which they are exposed and thus require external reinforcement. In such circumstances, it is a major responsibility of the members of this spiritual company not to leave anyone alone in their troubles, not to let them feel abandoned or helpless. Like the stones of a dome that hold each other in place, we too will stand firm if we support one another. Otherwise, we will collapse and scatter along the way.

Another matter that must be emphasized during times of trial is this: especially those of weak character may criticize destiny, refuse to submit to God’s decree, and begin to question the divine determinations concerning them. In doing so, they act contrary to the verse: “He cannot be questioned about what He does, but they will be questioned” [5].

Furthermore, in such times, people may also start searching for someone to blame for the problems at hand, casting accusations on one another. This, in turn, damages morale and undermines spiritual unity, thereby doubling the calamity already being experienced.

Of course, in the face of misfortunes, we must engage in deep self-examination, draw lessons from past mistakes, and resolve not to repeat them in the future. To prevent similar problems from arising, we must learn from experience and act with greater prudence. We should analyze the visible causes of the afflictions that befall us and take precautions to avoid their recurrence. We should also review our activities, plans, and programs once more, seeking new measures to ensure security on the path ahead. But all this should be done without criticizing destiny, without blaming one another, and without hurting or reproaching our friends—rather, it should be done with gentleness and forbearance.

Otherwise, we risk breaking our companions’ hearts, burdening them with guilt, or provoking defensive reactions. Through our criticism and accusations, we may cause disputes and divisions among ourselves. Over time, this could give rise to a group of the alienated and discontented who might even work against us. Without realizing it, we would then have violated both our own rights and God’s rights. While trying to solve one problem, we would open the door to even greater problems and eventually collapse under their weight. Such matters can tolerate neither haste nor harshness.

References

• Kashf al-Khafa,2/89.
• See Nasa’i, Jihad 19.
• Surah al-Baqarah, 2:214.
• Bediuzzaman, The Gleams, p. 131.
• Surah al-Anbiya, 21:23.

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.

Although the world’s inhabitants have continuously suffered from moral, spiritual and cultural erosion for centuries, this erosion has not been at the same level throughout the world. In some parts of the Muslim world, specifically, the noxious winds of several recent trends such as positivism, atheism, materialism, fascism, racism, and pure rationalism have not been able to trample everything in their paths. In addition, certain values have not been utterly destroyed, and the flowers of faith and morality have not completely withered away. Although these trends have altered the spiritual framework of many people, out of the ashes has risen ‘torch bearers’ to illuminate the way to the cleansing springs of faith, devotion, holistic morals, sound thinking, and hope. To find the ‘torch bearers’ one need only to go to places where the remembrance of the Creator occurs. Many of these light bearers are to be found among the youth. One can find these young men and women in schools where ethereal or spiritual values are not shunned. It is there one can see that the voice of spirituality has not been silenced. It is our belief that a considerable part of the world population has come to the awareness that a world devoid of spiritual inclusiveness is a world in need.

It is generally difficult to build a world based on tranquillity without belief in and worship of the Supreme Master of creation. Thus, the new revival toward spiritual awareness that we have observed in many parts of the world allows us to feel optimistic that humankind will reestablish the balance between the corporeal and the spiritual. This new ‘balance’ among the material and spiritual, physical and metaphysical, and worldly and other worldly, will hopefully lead to a civilization that is unafraid to explore the nature of existence in relation to its dependence on the creator. In the future, these fortunate generations will see their expectations of life realized because of this newly found balance. They will be satisfied with their collective destinies and will be satisfied with what the future will bring. If our hopes for a bright future could be visualized, the scene would be evergreen valleys and sloping hills, and the climate would be illuminated with faith. The turmoil and chaos that was at one time so pervasive would be a distant memory. We believe, and have always been hopeful, that the day will come when the ‘harbingers of good news’ will call people to salvation and happiness. These ‘heralds’ will, with permission of the Creator, establish in the souls of people a captive understanding of the spiritual plane. Following this, these newly informed individuals will understand the mercy, tenderness, and inspiration the spiritual realm offers.

On the other hand, when those who in the past, impeded individuals on their spiritual journeys, become aware that they and not their spiritually inclined counterparts have failed, their gaunt faces will be grim with hopelessness. When they see their aspirations of ruling by the iron fist have come to naught, they will then see the futileness of their actions. On that day, people with strong will, eyes bright with hope, hearts filled with faith, and the determination to establish balance in the world, will step forward.

We are convinced that in many parts of the world there are those who preserve because of their faith and loyalty to perennial traditions and human values. These individuals have succeeded in maintaining a balance between faith and reason, scientific knowledge and pure spirituality, while remaining culturally sensitive to their surroundings. One might ask at this point, “How can all of this be achieved?” The foundation for this revitalization will be based primarily on two things. One is service to humankind, and the other is having the ability to overcome all obstacles by having faith and confidence in and reliance upon the Eternal Being. Will it be easy to find this balance? No, it will not. However, one key element to bringing these aspirations into fruition is the collective softening of hearts. Hearts must be softened with love to the degree that they can be entitled to receive their rewards. Eyes must be warm with love to such an extent with love in order to reflect the zeal and affection that is in the heart, and souls must flourish to the extent that they can receive the gifts pouring forth from the spiritual realms. In addition, it must not be forgotten that building such a world requires great effort and forbearance. Those who carry humankind to the summit of happiness will have to struggle with many difficulties and overcome many obstacles; they will experience moments of depression coupled with moments of extreme joy. These individuals will also encounter innumerable hostilities. Many of their plans and projects will seem to bear no fruit and many times they will feel they are on the verge of despair. Those who are less spiritually evolved may try to block their paths; however, compassion will help the embattled individuals attain their goals. It should be noted that the road to justice and tolerance is often paved with struggles and difficulties. When we think of the obstacles of those who walked before us had to overcome to obtain and preserve the values we are making use of today, we are silenced by awe. What a price they paid for the ethical and traditional values many treat with apathy, disdain, and disrespect. All creations should beg the Creator to refrain from asking us to pay the true cost of the bounties that are given to us. For even if we could worship twenty four hours a day, seven days a week, our efforts would still pale in comparison to the many blessings we are given.

Walking without stopping to surmount all obstacles;

With hopes fresh as days breaking after nights.

And the future worlds appear in mists from ahead

Light about to rise on the horizon is red like roses;

First rays of the sun are touching the high hill-tops;

All obstacles fall away, one after another.

A spring awaits us finer than any that went before.

We are sailing over deep and limitless oceans:

Our eyes bright with happiness, and souls at peace,

Feeling from the heart the joy of our existence,

The fragrance of paradise pervades everywhere.

Rays of light pouring into our souls in abundance,

We are as if seeing in advance the happy times to come.

Night is about to die, it is the hour of day-break –

At the door of the future we meet the post unexpectedly.

A gorgeous spring prevails where once was autumn.

Light breezes and leaves whisper to each other.

Tunes of eternity are sung in different pitches;

There are varied meanings in the waving of flags.

Let us go on and not stop, the destination being near:

Life like a mysterious dream, belief like a sweet melody,

Our lives are recorded on a permanent register

As existence is so fine, its end is assuredly finer.

***