Mesnevi (Mathnawi) Lessons

Mirror of Gonul* (Purity of Gonul)

* The spiritual heart

Prof. Dr. Mehmet DEMİRCİ

Dokuz Eylul University – Theology Faculty

The Chinese said, "We are the better artists"; the Greeks (Anatolian Rum) said, "The (superiority in) power and excellence belongs to us." "I will put you to the test in this matter," said the Sultan, "(and see) which of you are approved in your claim”.  The Chinese and the Anatolians began to debate: the Anatolians retired from the debate. (Then) the Chinese said, "Hand over to us a particular room, and (let there be) one for you (as well).”  There were two rooms with door facing door: the Chinese took one, the Anatolians the other. The Chinese requested the King to give them a hundred colours: the King opened his treasury that they might receive that (which they sought). Every morning, by (his) bounty, the colours were dispensed from the treasury to the Chinese. The Anatolians said, " No tints and colours are proper for our work, (nothing is needed) except to remove the rust.” They shut the door and went on burnishing: they became clear and pure like the sky. There is a way from many-colouredness to colorlessness color is like the clouds, and colorlessness is a moon. Whatsoever light and splendor you see in the clouds, know that it comes from the stars and the moon and the sun. When the Chinese had finished their work, they were beating drums for joy. The King entered and saw the pictures there: that (sight), as he encountered it, was robbing him of his wits. After that, he came towards the Anatolians: they removed the intervening curtain. The reflexion of those (Chinese) pictures and works (of art) struck upon these walls which had been made pure (from stain). All that he had seen there (in the Chinese room) seemed more beautiful here: 'twas snatching the eye from the socket. The Anatolians, O father, are the Sufis: (they are) without (independent of) study and books and erudition, But they have burnished their breasts (and made them) pure from greed and cupidity and avarice and hatreds. That purity of the mirror is, beyond doubt, the heart which receives images innumerable. That Moses (the perfect saint) holds in his bosom the formless infinite form of the Unseen (reflected) from the mirror of his heart. Although that form is not contained in Heaven, nor in the empyrean nor in the sphere of the stars, nor (in the earth which rests) on the Fish, Because (all) those are bounded and numbered-(yet is it contained in the heart): know that the mirror of the heart hath no bound. Here the understanding becomes silent or (else) it leads into error, because the heart is with Him (God), or indeed the heart is He. The reflexion of every image shines unto everlasting from the heart alone, both with plurality and without. Unto everlasting every new image that falls on it (the heart) is appearing therein without any imperfection. They that burnish (their hearts) have escaped from (mere) scent and color: they behold Beauty at every moment without tarrying. They have relinquished the form and husk of knowledge, they have raised the banner of the eye of certainty. Thought is gone, and they have gained light: they have gained the throat (core and essence) and the sea (ultimate source) of gnosis. Death, of which all these (others) are sore afraid, this people (the perfect Sufis) are holding in derision. None gains the victory over their hearts: the hurt falls on the oyster-shell, not on the pearl. Though they have let go grammar (nahw) and jurisprudence (fiqh), yet they have taken up (instead) mystical self-effacement (mahw) and spiritual poverty (faqr) Ever since the forms of the Eight Paradises have shone forth, they have found the tablets of their (the Sufis') hearts receptive. (They receive) a hundred impressions from the empyrean and the starry sphere and the void: what impressions? Nay, 'tis the very sight of God".

--Masnavi, Book I: 3466-99

Description

What does “burnishing” mean?  Gönül (the spiritual heart) is the most essential human quality; therefore, it should be protected.  It should not be left occupied with anything unnecessary, meaningless, and worthless.

Every organ in our systems is created with a particular function.  In that respect, the purpose behind the creation of Gönül is that it"s the seat/foundation of faith and love of Allah.  Keeping it busy with unworthy affections and desires is against the very purpose of Gönül and causes it to get stained. Consequently, “burnishing” means keeping everything besides faith and love of Allah away from Gönül.  It is not so easy, but not impossible.  It requires not only bringing oneself to maturity, but also possessing a strong personality and character.

The Holy Qur"an mentions about “those who have disease in their hearts” twelve different times.  Here, the statement refers to spiritual sickness.  In these verses of the Holy Qur"an, the reasons for diseases including: defeatism, hypocrisy, cruelty, weak faith, malevolence, frailty, and cowardice are stated.

The subject of our aforementioned story, the Burnished Gönül is named as Kalb-i Selim, meaning a sound heart that reached to peace.  In the Holy Qur"an, it is stated that “The Day whereon neither wealth nor sons will avail, But only he (will prosper) that brings to Allah a sound heart”(The poets 26/88-89).

The Mevlevi (Mawlawî) Dervish Ruhî-i Bağdadi (b. ?, Baghdad - d. 1014/1605, Damascus) explained the meaning of these verses (ayat) through the following couplets:

Translation

“Efendi, do you think that you would be asked for gold and silver?  Alas!  On the Day of Judgment nothing but a sound heart is asked, that"s all.”

Original Text

“Sanma ey hâce ki senden zer ü sîm isterler Yevme lâ yenfau"da kalb-i selîm isterler.”

The translation of one of the wise sayings of Holy Prophet Mohammed (peace be upon him) goes as follows, “Allah (The almighty and Greatest) does not look at your appearance or your possessions; but He looks at your heart and your deeds.” (Muslim, birr, 32).

In human existence, a special emphasis is placed on Gönül.  One could say that the Gönül is to the human body as the Ka"ba is for Muslims here on earth.  The religious leader, scholar, and poet, Molla Cami (d. 898/1492), points out the difference between the Ka"ba and Gönül through the following explanation:

Translation

“Ka"ba is a building, built by the son of Azer Ibrahim (Abraham); however, Gönül is the Nazargah (The prospect) of Allah (The almighty and Greatest), where he looks and treats with affection and tenderness”

Original Text

 “Kâ"be bünyâd-ı Hâlil-i Azerest / Dil nazargâh-ı Celîl-e Ekberest”

Similar statements were also made by Yunus Emre, a 13th century Turkish poet and lover of Allah (The almighty and Greatest):

“Gönül mü yeğ Kâbe mi yeğ eyit bana ey aklı eren Gönül yeğdürür zîrâ kim gönüldedir dost durağı”

The tasawwuf discipline and beliefs consider this following hadith as qudsi.  Through the  (tongue) of the Prophet Muhammad (Peace be upon him), Allah has commanded us; “I (The almighty and Greatest), who cannot fit into the universes upon universes, fit into the heart of my mu"min server”. Indeed, Gonul is the seat/foundation of faith, and is equivalent to the whole body such that if Gonul is pure, then the whole body becomes pure.

We are obliged not only to purify our hearts but also to not hurt others" feelings. Not breaking others" hearts is even more important, so that individuals all together constitute a responsible community. Again, Yunus Emre highlights these facts through the following lines:

Translation

If you break a true believer's heart once,

It's no prayer to God-this obeisance,

All of the world's seventy-two nations

Cannot wash the dirt of f your hands and face.

Original Text

Bir kez gönül yıktın ise

bu kıldığın namaz değil

 Yetmiş iki millet dahi elin yüzün yumaz değil

Salat and Hajj are two important prayers in Islam; however, breaking somebody"s heart is a social misbehavior. The discussion as to “Which one is more valuable” does not lead us anywhere. What we know for certain is that faith, morality, and prayers are strongly correlated components of the religion. 

In the Holy Qur"an the moral consequences of prayers are frequently mentioned. “Recite what is sent of the Book by inspiration to thee, and establish regular prayer: for prayer restrains from shameful and evil deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do” (Spider 29/45).  It"s common to illustrate this connection among the aforementioned three components (faith, morality, prayers) of religion with the following example;

If religion is a tree, then faith is the trunk, prayers are the leaves, and faith is the fruit. Since a tree without fruit is of no worth, devotion that does not bring a person to religious maturity (faith) is insufficient. Verily, people with rude, vulgar, and aggressive behaviors can only “look” devoted even if they sensitively perform prayers including salat, fasting, and hajj.

Retuning back to the individual aspect of the matter, let"s conclude as follows;

As mentioned also by Mevlana, the Anatolian painters (who represent the Sufis in the story) are, in this case, the ones whose hearts are burnished. Likewise, tasawwuf aims toward purification from the worldly desires of mankind, and to the attainment of high ethical values.  As a consequence of the efforts of cleaning the masiva (the worldly things) from our hearts, it would be possible that spiritual beauties be reflected.  Possibly, the achievements, including Mukasefe (the state where divine secrets become visible), Musahede (finding Allah, The almighty and Greatest, by losing yourself), and Varidat (understanding the philosophy of prayers) are the happiest moments of one"s life.

GLOSSARY

Mawlawî [A; lit, "having to do with the Master (Mawlâ"); spelling
in T, Mevlevi; pronunciation in Iran, Mavlavî, Mavlavi, or more
commonly, Môlavî, Maulavi, Mowlavi, Molavi; other spellings:
Mewlewi, Mewlevi, Mawlawi, Mawlawiyya): the Islamic sufi
order which derives from the teachings and traditions of Mawlânâ
(Mevlâna) Jalâlu 'd-dîn al-Balkhî, known as "Rûmî." It was first
organized by Mawlânâ's son (SulTân Walad) and grandson [`Arif
Chelebi] to carry on his teachings in the Seljuq Turkish Empire
and for many centuries throughout the Ottoman Turkish Empire.
As an organization, it has been illegal in secular Turkey, together
with most sufi orders, since 1925. The tradition has long been
famous in the West as the "Whirling Dervishes."

efendi (T; derived from Greek, aphentês, "master"):

taSawwuf (A; derived from Sûf, "woolen"; pronounced in Iran and
spelling in T, tasavvuf): The mystical dimension of Islam. It is the
mystical science of spiritual purification and seeking nearness to
God. Its foundation is the daily worship and the guidelines and
boundaries of conduct in Islam [sharî`ah), and its branches are the
path tarîqah], mystical knowledge [ma`rîfah], and ultimate truth
[Haqîqah].

HadîS (A; pronounced in A, Hadîth [derived from HaDDaTHa, to
narrate (about)]; spelling in T, hadis; plural in A, aHâdîS): a saying
or doing of the Prophet Muhammad as related by his companions
down though a "chain" of narrators until written down.