Cemalnur Sargut

Ken’an Rifai did not regard Sufism as only a moral and ethical issue as Gazali did. Nor did he consider it as only the uniqueness of existence (vahdet-i vücut) like Muhittin-i Arabi did. Neither did he totally free himself from ‘this world’ and ‘the other world’ due to his love (ask) for God as Mevlana did. Combining these three, Ken’an Rifai established a way of living.

Ken’an Rifai, the Sultan says “those who wish to see only this world, the images and the material are not likely to see the other world, the meaning and the spiritual. However, one should put on such eyeglasses that seeing this world i.e. the outside image will not hinder him from seeing the meaning and the spiritual”.

According to our Hodja, Ken’an Rifai, mysticism is the path which defines the human soul in depth. It also helps determine where we are in the universe and how we relate ourselves to the other beings. Besides, mysticism leads us to the path that provides the real contact with the Truth. And mystic is the one who practices life according to the requirements of this harmoniously balancing aspect of living. In other words, the mystic is the one who views Love (Ask) as the principle truth of the universe. Our murshid also believes that religion can not be without mystical commentary and that all religions have been explained through mysticism. In this way, they have become a way of living.

Mysticism means unification. Nothing can take place without God’s will power. Such a perception is possible only through the unity of the Mind and the Soul, the core of which is the God. Some other definitions of mysticism by Ken’an Rifai are: “Mysticism means ethical virtues; ethical virtues (güzel ahlak) mean (good manners) ‘edeb-[adab]’; and edeb means seeing no one but God as the one and only Ruler and Creator.” “Mysticism means not getting hurt by others or not hurting others.” “Plurality (‘kesret’) is not an obstacle for the oneness of God just as the waves not being an obstacle for the oneness of the sea.” Rumi explains the idea of unity saying: “Have a close look at the letters from ‘elif’ (the first letter in the Arabic alphabet which is a vertical straight line) to ‘ya’ (the last letter in the Arabic alphabet). They all look different and produce different sounds. However, when you take a much closer look, you will notice that all these seemingly different letters are formed by the different twisting and bending of the same letter, or line ‘elif’. This means that a single letter ‘elif’ can form any word. Although they come from the same source i.e. in principle they are one, they can form numerous words and sentences that seem different and separate when manifest (just as all the numbers being composed of repetitive additions of number one). Hz Ebubekir says, “I have witnessed no being in which I can not see God”. In the light of all these, the person who has reached spiritual maturity (insan-i kamil) is the one who teaches and displays in his heart this unity. “Since its existence, the Ka‘ba- house of God (‘Beytullah’) has not been visited by God. In the house of my soul, however, there is nothing but God” says Rumi. In brief, mysticism means gaining this insight.

There is a variety of names in God’s unity. These names became evident only through coming into existence. Tolerance for plurality (‘kesret’) is due to respect for the unity, which is the meaning of love. Ken’an Rifai’s love for God was evident in his love for all the creatures in the universe. In other words, he made the spiritual essence apparent for us.

Ken’an Rifai says, “Respecting opposition (‘ziddiyet’) means respecting God. “In a house and in the ruins, in the house of God (Kabe) and in the house of idols, I call the beloved Friend (Dost)” says Misri Niyazi. It is the fundamental principle to see the same manifestation (tecelli) in the misbeliever (kafir) and the believer (mümin), in the rich and the poor, in the fire and the light. “Come, whatever you are, come!” says Rumi expressing God’s unity. How can one mention freedom when enslaved by bad habits (‘nefs’-[nafs]) “Nothing but God (‘agyar’) exists; there exist oppositions (‘ziddiyet’)”.

In order to be able to make the teachings of Sufism a way of life, one needs a murshid from whose mirror one can watch the world and to whom one can be devoted.