İHVÂNİ...IHVANI...

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Gariban
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İHVÂNİ...IHVANI...

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İHVÂNİ...IHVANI...

Dinle muhabbetim şerhedem mîrim
Kuddusi Mürşidim Geylâni Pîrim
Gerçi gedâsıyım garib Kıtmîrim
Latif’ine lûtfü erdi İhvâni...


Listen to my Muhabbat [1], Let me explain my Amir(Chief)
Kuddusi [2] is my Murshid[3], Jilani [4] is my Pîr
In fact I am his destitute, a poor Kitmîr
[5]
His blessing(lutf) reached to your Latif , Ihvani…


Âşık naz-niyazda eylemiş nazar
Cânâna canların yolu bu Bazar
Alıp – satan ile dolu bu Bazar
Yâr yüzü dervişin derdi İhvâni...


Lover made a look in naz-niyaz [6]
The path of souls(jân) leading to Beloved(jânan), this market is
It is full of buyer-seller, this market is
Face of the Beloved is the sorrow of darwish, Ihvani.


Gam yeme dervişim gönül erisin
Âşık ordusunda aşk neferisin
Tevhid Bıçağıyla yüzdü derisin
Postunu Bazara serdi İhvâni...


Do not worry my darwish, you are the man of heart
You are the soldier of love in the army of Lovers

(he) flayed his skin by the blade of Oneness(Tawheed)
And laid it in the market, Ihvani…

Yüce dağ başında sarı çiğdemin
Bâdesi beleştir Dostlara demin
İmkân Âleminde, Bâtın Âlemin
Bahasını peşin verdi İhvâni...


Yellow crocus on the peak of the mighty mountain
Wine of the Moment/Present
('AN) is free for the friends
(He)paid the cost of the world of Batin (Inner/Unmanifested)
In cash , in the world of Possibilities(Alam-i Imkan), Ihvani…

Gurbet hasret, Yârin Yâdın yazanda
Yârin adın okur, Âşık ezanda
Gâhi dut dalında, gâhi kazanda
Âşık Kozası’nı ördü İhvâni...


Being away from Home is a longing within the person writing the rememberence of the Beloved
While reciting the adhan ,the Lover recites the name of the Beloved
Some in mulberry branch , some in the boiling cauldron
He Spinned the cocoon of Love, Ihvani


Ağyâr gecesine Yâr gündüzü var
Baharı yazı var, kışı güzü var
Dört Âlemin eşiğinde yüzü var
Dâimi Dost etti dördü İhvâni...


There is the daylight of the Beloved in the night of Stranger
He has spring-summer, and winter- autumn
He has a face at the threshold of the four worlds
He made the four an everlasting friend, Ihvani…


Sordu ele güne: “Yârim nerdesin?..”
Dört unsur içinde hangi yerdesin
Kavurdu tevhidle “Benlik” perdesin
Gönül gözü ile gördü İhvâni...


He asked to this and that: “where are you my Beloved?..”
Where are you within the four elements
He has scorched the veil of Ego by Oneness
(Tawheed)
And seen by the Heart eye, Ihvani…

Bin bir tufan koptu sazın telinden
Yol yönün kaybetti sevdâ telinden
Bir Hakk Dostu geldi tuttu elinden
Neylesin bîçâre kördü İhvâni...


One thousand and one storms broke out through the wires of the SAZ[7]
He lost his way through the wires of the passionate love
A friend of Haqq
(Truth) came and held his hand
He had no choice, he was a wretched blind, Ihvani…


Akıl kâr etmedi aşk tuzağında
Aşktan aşka düştü gençlik çağında
Yine bahar geldi gönül bağında
Dualar çiçeğe durdu İhvâni...


The mind(‘Aql) did not bring any profit in the trap of Love
In his youth, he fell from love to love
A new spring came again to the orchard of his heart
The prayers
(dua) blossomed flowers, Ihvani…

Muhabbette Mecnun oldu Leylâ’ya
Sevgi sürüsünde çoban sevdâya
Eğdi de boynunu hükm-ü Hüdâya
Güttü kuzu ile kurdu İhvâni...


In Muhabbat , he has been 'Majnun' for 'Leila'[8]
In the flock of love, he has been a shepherd for the passionate love
He bowed down to the decree of God
And fostered the lamb and wolf, Ihvani…


Boşalttı dükkanın, Yâr adın astı
Murad edilenmiş emirden kastı
Sersefil sazını bağrına bastı
Aşk ile tellere vurdu İhvâni...


He emptied the shop, and filled it with the Name of the Beloved
His will was the Command of Haqq
(the Truth)
He took his wretched Saz to his bosom
And touched its wires by Love, Ihvani...


Nerden nereye niçin n’olacak?
Yaşanan bir nefes oldu-olacak
Zaman, aşk ü cezbe, defter dolacak
Altı altın soru sordu İhvâni...


From where to where, why , what will be?
What is lived is a breath, it has been or it will be
Time, the Love of attraction
(ecstasy), the book of deeds will be full
He asked six golden questions , Ihvani…


Çok gelmiştir nâçar, nefis oynuna
Dört nala koşturmuş binip boynuna
“Gül” naz edip almamıştır koynuna
Bülbülün tüneği hârdı İhvâni...


He has fallen in to the traps of the self/soul(NaFS) many times helplessly
He has made it gallop by getting on its back
“the Rose” showed coquetry
(Naz [9]) and has not embraced him
The roost of the nightingale
[10] was a thorn, Ihvani…

Sevdâ seherinde Sevgi Sultanı
Allamış pullamış bize bu Hanı
Cevr-i Cihan ile cânâna canı
Yarasın yarayla sardı İhvâni...


Love Sultan is in daybreak of the passionate Love
He has gilded this Inn for us
By Passing through the suffering of this world, and finding the Beloved
(JẬNan) in his soul/life(JẬN)
He wrapped his (inner)wound by the (outer) wound, Ihvani...


Girdi zevk bağına zevkin zikretti
Âşık oldu ALLAH’ına şükretti
Düşündü taşındı akl ü fikretti
Vuslat Vâdisine vardı İhvâni...


He entered the zawk garden [11] and remembered the Dhikr of ALLAH
He has been the Lover
(Ashiq) and given thanks to ALLAH
He contemplated and his mind reflected
He arrived in the Valley of Union
(Wuslat), Ihvani..

Kul Ihvani
Latif Yildiz
19.10.1988 21:47

GLOSSARY

[1] Muhabbat: It comes from the word الحب in Arabic pronounced as „Al-Habb“ meaning „Love“. The Truth of Muhabbat in Tasawwuf is to give your everything to the Beloved and not to leave anything within you for yourself.

[2] AHMED KUDDÛSÎ BABA (k.s) (AD 1769 – 1849) was a Qadiri Shaikh who was born in "Bor" province of Nigde in Turkey. He was from a Malamati mashrab. Kul Ihvani calls him the murshid of my ancestors as well and shows deep reverence to him.

[3] Murshid: Murshid is to bring someone to Rushd(maturity). Murshid shows the right way to the seeker. A murshid introduces and desribes the Sirat-i Mustaqim (Right Path) to the seeker of right(Haq) and Truth(Haqiqat) by means of his Quranic and Islamic works and speech, and by keeping the seeker’s mind and heart awake and away from the heedlessness until he reaches the Salamat , He will be doing ‘irshad’.

[4] Jilani: Abdul Qadir Al-Jilani(k.s) is simply known as Ghaus-e-Azam (470–561 AH) (1077–1166 AD) was a Persian Hanbali preacher, Sufi sheikh and the figurehead of the Qadiri Sufi order. He was born on a Wednesday the 10th Rabi at-Thani in 470 AH, 1077 AD, in the Persian province of Jilan (Iran) south of the Caspian Sea.

[5] Kitmîr: Kitmîr is mentioned in the Qur'an as the dog of Ashab-i Kahf (People of the Cave). Kitmir is a similitude used to show something as very low and worthless. Kitmir is used by Kul Ihvani as a title here. He calls him self "Kitmir" of the Caravan of Rasulullah (S.A.S). Kitmir is also the name of the thin membrane covering the surface of the date seeds.

[6]
Naz:Is the acceptance ceremony of the love of -the one who is pleased(radhi) and says I am contended/pleased (radhi)- the one who is completing -the one who is loved and the one who loves.
Niyaz: This is like ‘Radiyatan’ – meaning I am pleased/contended(radhi). It is like exhibiting or presenting of one’s love to his Beloved.


[7] Saz: A stringed instrument which is mainly used in Turkey.

[8] Majnun for Leila: Layla and Majnun, also known as The Madman and Layla – in Arabic مجنون و ليلى (Majnun and Layla) or قيس وليلى (Qays and Layla), in Persian: لیلی و مجنون (Leyli o Majnun), Leyli və Məcnun in Azeri, Leyla ile Mecnun in Turkish, Hindustani: लैला मजनू لیلا مجنو (lailā majanū) – is a classical Arabic story like Romeo and Juliet. It is based on the real story of a young man called Qays ibn al-Mulawwah (Arabic: قيس بن الملوح‎) from Najd (the northern Arabian Peninsula) during the Umayyad era in the 7th century. In one version, he spent his youth together with Layla, tending their flocks. In another version, upon seeing Layla he fell passionately in love with her. In both versions, however, he went mad when her father prevented him from marrying her; for that reason he came to be called Majnun (Arabic: مجنون) meaning "madman." Please see the link to read more in details: http://en.wikipedia.org/wiki/Layla_and_Majnun

[9] Naz: Coquetry. Attempting to attract admiration, notice, or love, for the mere gratification of vanity; trifling in love.

[10] The Rose and the Nightingale: It is used as a symbol of Divine Love, and suffering on the path of God. This is known as a story written by Oscar Wilde in the west but this story was being mentioned in Sufi poetries in the east centuries before Oscar Wilde. Examples of this can be seen in the poems of Ummi Sinan(k.s), again in Sa’d Ud Din Mahmud Shabistari’s book, ‘Secret Rose Garden’ and in many other Sufi Literature. It is used as a symbol of Divine Love, and suffering on the path of God.

[11] Zawk : It comes from the root , Z’aq: to have a taste of something. When all mind (aql) and senses will reach to a saturation point, a peak point, That is called ‘zawk’.
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