Belief  is an attribute which can stop the flowing waters (This is an old saying meaning that the idea is so strong that it can even stop the flowing rivers. Translator’s note). 

One does not have to think much about the contents of belief.  It is a sense that comes right from the very essence before the  thoughts and the emotions. When the individual writes the license of belief in his heart, then it means that he has set on the road to be saved.

Belief is explained as one of the most natural feelings of man. However, it would be a shame to name this concept as ‘’instinctive’’.

Belief,  is the name given to the common attitude/behaviour/language that belongs to the believers of  Islam.

How is it to be  a man of  belief/faith,  how does one experience/live/practice the belief, how are the human relations?  All of  these factors should be analysed and evaluated. 

This attribute will lead one to see the human being as superior.

Belief/Faith,  is a positive basis and it is the product of  the radical Islamic  philosophy.

The reason is that an identity based on belief  cannot be limited with neither the past nor the future. The important thing is that one should always be determined    such that it should become a skill.

Faith/belief  gives security to the individual (makes the individual feel secure).  It  leads him towards  the perfect, to the ideal, to  oneness.  Therefore, the one who is going to have belief  should be conscious (aware).   Any person who is not conscious (aware)  is considered like a drunk man.  The one who turns his head off  belief finds himself  in absolute perversion.   The condition that he cannot give up is the understanding of  surrender.  

When this value is lost one thing is inevitable and that is  the man of belief becomes empty in the inside.  

What we name as the universe is not only what we can detect by   our  sectional perceptory devices, but it covers all the events in the space.   The behaviour of  the all the objects,  all the beings,  molecules, atoms and the stars.

However, belief  cannot claim to forecast  the results of these formations. It  only observes   the change(s) and it is sufficient to accept  them without going into the details. 

The stage following  the belief is different.

The dimension which I want to mention  is the state of certitude.

In the simplest sense we can name this group at this stage as the ones ‘’who are always in a state of salaat’’.  To be among the men of  certitude  means to step into a new dimension. Those who can step into this new dimension are the ones who has witnessed, seen, observed and whose testimony, affirmation is finished.

When the state of certitude starts the balance between belief and certitude changes suddenly.

At this stage there is no longer the concepts  ‘’I’’, ‘’You’’,  but ‘’We’’.

However, this ‘’we’’ does not belong to anything.

The attitude specific to the certitude criticizes the information obtained by means of belief.

That is the reason why in the actions of   the man of   belief there are some missing parts, some weaknesses that  become significant.

His  values are  the sub group of  the meanings attributed  to life; they are a part of it.   However,  for the people of certitude these do not mean anything. 

Within the field  of  the man of certitude the prevailing understanding

is to accept the life of  all the living things in the universe, as well as accepting all the physical, chemical processes and the changes.

At the beginning  of  the 1970’s Gustav Heinemann, the President of Germany had answered an ironical question which asked  if  he loved his country or not. As you remember the famous answer was ‘’I do not love my country, but I love my wife!’’   When you change this question a little bit and ask the man of belief ‘’Do you love Allah?’’, then their answer  will be 

‘’Of course, I do’’

However, when we ask the same question to the man of certitude whose place changes in our lives and about whom we are curious, the answer will not be the same as the answer of  the man of belief. Although the principle points look the same, there will definitely be a difference.

These two evaluations are enough  to put forth the measure(the comparison, the difference)  between the two groups.

My dear friends!

Those who wonder why Muhiddin-i  Arabi,  Ibrahim Hakký of Erzurum or  Ibrahim Hakký Bursevi have become idols for the humans may understand some things much better now.

Am I not right? 

May you remain with love and may you be entrusted to Allah.

Istanbul, September 24th, 2006

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