ПРОТИВОПОСТАВЛЕНИЕ РАЗУМА И ЛЮБВИ В ПРОИЗВЕДЕНИИ САНАИ "ХАДИКАТ-УЛЬ-ХАКИКА"

Sanayi Ghaznavi is the author of “Hadigatul-Hagiga” which is considered to be the first masterpiece of mature literature. By means of this work he prepared a perfect project for his some kind of following wise content works. The thoughts set forth in his this work, the ideas suggested, afterwards being more improved in the work “Masneviye-menevi” by Jalaladdin Rumi and various wise works of Faridaddin Attar, appeared as bright examples of mankind mentality. The work “Hadigatul-Hagiga” by Sanayi which we have today was devoted to issues beginning from Tawhid of Allah up to human and issues related to humanity, justice of sultans, various religious and social themes. One of the issues that Sanayi puts in the forefront in this work is the comparison of mind and love. After Sanayi many works were devoted to the debate of mind and love. However, in the work “Hadigatul-Hagiga” we see a different meaning between mind and love, which is knowledge (wisdom).

We come to the following a conclusion after reading “Hadigatul-Hagiga” by Sanayi and other sufi  works. A mind is a blessing sent from Allah to a human. A human may find the truth only by means of mind. Knowledge is a power that perfects mind even more. However either mind or knowledge is imperfect in finding out the truth. Therefore, if to say in words of various gnostics we need love to reach the truth. After justifying the above mentioned ideas on the basis of various examples, we’d like to give some samples from Sanayi Ghaznavi’s work. In our opinion in Sufi literature there is not shown dispute between mind and love,  but the advantage of love.  Because in none of works the mind is humiliated, on the contrary, its imperfection is pointed out. Indeed, though the human mind demonstrates great power in the world with the help of knowledge, it is still helpless in front of various events. If a human mind weren’t helpless, it could predict an ordinary natural phenomenon and could save people's lives from danger. As we noted in the knowledge came to mind as a help. Each person has a mind, but the power that brings this mind to perfection is the knowledge. After gaining various scientific knowledge the mind of a human gets more polished, it sees good and bad more quickly, allows to think of human salvation. But still, there is an issue here. And it may become apparent from the question we are going to ask. We wonder if the knowledge brings a human to the search of the truth, or there can be an obstacle in front of a human. Again, we can give examples from our modern life. Science intervenes in the lives of people so much that even the mind digresses from perceiving the truth. Although the mind knows that murdering popople is a great sin, the scientific achievements require weapons of mass destruction to be practiced. These were all we wanted to say about the mind and knowledge in terms of our modern requirements. All such cases happened during the period of Sanayi, as well as in the period of Jalaladdin Rumi, and will happen in our period too. The fact that great sages like Sanayi Ghaznavi, Jalaladdin Rumi and Faridaddin Attar revealed a phenomenon named Love, after seeing the imperfection of mind and knowledge, is really an undeniable case.

It would be appropriate to give information about the most common spirit, heart, passion, mind, love in order to clarify what was   Industrial, Mevlevi, as the poets Attar tutuqları to clear what meant poets like Sanayi, Movlevi, Attar. The truth of a human is his spirit, heart and passion. Spirit is the source of human life.  Cognition, comparison, getting the result and thinking of the future are called the mind. Passion undertakes the control of the body. The center where changes and other different situations happen is called the heart. The eye, the ear, the tongue are the tools of a human spirit. Actually, seeing, hearing, talking are the works of the spirit and the truth of a human. However sometimes it happens the way like a human without speaking by mouth, speaks to his heart. Sometimes a human is absorbed in such a thought, idea that he does not see anything in front him. And this shows that seeing is the work of the spirit, not the eye. If it wouldn’t be this way, he could see things or people while being lost in thoughts. When a human dies, the material side of his body is taken away, his moral and spiritual world is transmitted to the life hereafter. The mind is developed through knowledge and practical experience. The heart being cleared from base features develops through reaching the virtues. The spirit related to movement, joy, strengthening of human life. The development of passion is the balancing of lust, sexual drive and the drive hidden in it. Quranic verses and hadiths show that the best and the healthiest methods of the development of the passion, are to strengthen the will, and keep the rein of passion in control.

Love is the basis of wisdom, especially brilliant wisdom. Ideas of sages about the formation of the word love is almost identical. Sohravardi writes in his work “Risaleyi fi hagigatul-eshg” or “Munisul-ushshag”: “Affection that reaches the threshold is called love... Love is taken from ashaga and ashaga is such a plant that appears at the bottom of the tree in the garden, firstly strenghtensits roots, raises its head and binds itself to the tree, and surrunds the whole tree. It gives the tree such a torture that there remains no humidity between tree veins. Any nutriment accessing the tree through water and air goes away, and finally the tree  dies”.

The work “Bakhtiyarname” says: “They asked one philosopher, where love was taken from. He answered: Love was made of ashaga and ashaga is such a plant that wraps around the tree and does not give up until drying it”.

The word love is not come across in Qurani-Karim. But the words “حب” and “محبت” are come across often.

We’d like to share our opinion on this too. Many things happen in the life of people, that it is impossible to express it even in the language that has the richest vocabulary. Though the words mind, heart, spirit are used in Qurani-Karim, we don’t come across with the word love. But the reason for revelation of Quran istelf is to give people salvation. Allah who revealed such a treasure of wisdom through thinking of the benefits of His servants  declared His love towards them. Obeying Quran which is the material manifestation of love is the personification of servants’s love towards Allah. Thus, we’d like to say that though the word love is used as a simple word in Qurani-Kerim, let’s accept adopting reveal and the revealed as the perturbation of love.

Before the 13th century sufis used the word affection (mahabbat) more. Even according to the view of the majority sufis affection was one of the 10 highlights of Sufism. After the 13th century the word love started to flow into mature works. Among them works by Khaja Abdullah Ansari and poems by Sheikh Abu Said should be particularly noted.

But the word love was mostly provided as a metaphoric, universal love in the literature of prior periods. However beginning from the time of Sanayi Ghaznavi  the word love had a divine meaning and later was used more widely.

In the Sufis literature love and mind are constantly compared and the issue of preference of love to mind is put forward.  One part (bab) of the work by Sanayi Ghaznavi is devoted to the description of mind. However the issues talked about love show that in the opinion of Sanayi too, Love prevails over mind. Therefore, mind and love are not concepts that may fit together. When mind is active, love disappears. The mind is significant to certain extent. The sage tries to use any means in order to get the truth he is seeking. But there are certain things that mind is not able to explain. When people who are in search fro the truth cannot find answers to some question with the help of mind, they refer to love. In their opinion, love may answer to most questions that mind is not able to answer. Therefore, salik finds him another way, which is the way of enamourment.

In the view of Quran the mind is a divine blessing which guides a human to the justice.

The fifth part of “Hadigatul-hagiga” by Sanayi is called “About the virtue of knowledge, about its being more useful and virtuous” adlanır. This part was devoted to the love poems in 8 places. The parts about love are the following: “Chapter about love, its virtue, description of lover and beloved”, “mention of love that brightens hearts and  eliminates grief and sorrow”, “story about wisdom of love and enamourment”, “Fable about Adam and the reason of his love”, “about the features of love”, “about the shine of love”, “fable about love burning and its expression”, “remembrance of meaning and prove of love eşqin”. The furthercoming chapters are written about heart.. First couplets written about love in the work “Hadigatul-hagiga” are the followings:

Let’s have a look at couplets about the advantage of love over mind in “Hadigatul-hagiga”:

According to Sanayi, love was the reason why a human was moved down.

Sanayi gave the description of love in a very beautiful way:

The speed of love and mind is the speech

The meaning is its cornerstone and criteria.

Enamourment is losing oneself

Love is skipping forward in turning away from the place

If his love is your fortune,

Put aside whatever you have

If love shines to you like dawn,

Neither you, nor anyone can find you.

If you are afraid of your death,

Fall in love, not to die.

Death takes the lives of the living,

Those who revive due to love, won’t die

Love sheds fire everywhere

Love would be the death of malikul-mout

Those who have love,

They have careless grief.

If everyone will be in their own point,

Then when would love worship the whole.

According to the belief of Sanayi and some sages not everyone is granted with love. Therefore the poet writes:

Sanayi calls people not to be domestic birds, and say that those who choose the way of love they will gain freedom.

Sanayi gave different definitions to the mind. However while beginning each part(bab) he kept the tradition of giving hadith from the Prophet and wrote about what the prophet had said about the mind:

قال النّبی صلّی‌اللّٰه علیه وآله وسلّم: اوّل ما خَلَق‌اللّٰه تعالی العقل.

“The Prophet (s) said: “The first thing created by Allah is the mind”.

1)The evidence of truth way is the mind.

2) The mind saves people.

3) The mind is a power identifying the good and the evil.

4) The mind is the best measure taker.

5) Human sense organs obey the mind.

6) The mind is emir of feelings, nafsi-kulli is the wazir of the mind.

7) The mind protects a human from passion.

8) The mind saves a human from ignorance and leads him to the truth.

9) The mind is the shadow of Allah on Earth

10) The mind is a power that knows the name of objects.

Features of wise people:

Various interesting fables about mind and love were given in the work “Hadigatul-hagiga” by Sanayi. The most interesting story about their comparison is the following.

One of the interesting fables was the love matter of one man in Baghdad. And this was given in the chapter called “fi ishragi-eshg”. The summary of this story is the following. “The poet says that he has read that there was a man who had lost his heart in Baghdad. This man fell in love with one woman. The man was so much in love with the woman that he crossed Dijla River every night in order to see her.  The love goblet charmed him so much that he wasn’t even ashamed to swim. After a while, the fire of his love began to decline. Meanwhile, he saw himself, and began to follow why and what for. There was a birthmark in the face of the woman he was in love with. When the man saw that birthmark, he said: Hello moonfaced, what is this birthmark, tell me the story of it. The woman answered him; don’t swim tonight, and save your life. This birthmark is on my face since I was born, the fire of your love sparkled. As you saw the birthmark on my face, you saw my beautiful face. The man didn’t listen and entered in Dijla and poured his own blood without fear. He drowned and breathed his last in the water his soul and body perished in the water. Since the man was enchanted, he was unharmed. As soon as he woke up from the drunkenness of love, he launched his dear life. Since there was a part of fire in his heart the man was unaware of the consequences. As soon as the spark decreased, he got aware, and got in danger due to his mind. Those who lay a claim in the way of love, have more lions than foxes of love. They fall under mockery and are banished from the door of meaning and message”.

Love is such a power that rescues a human from various dangers. For instance, in the above mentioned story the love of the man was so powerful that he passed Dijla without any barrier.  But when his love decreased, passing Dijla wasn’t so easy for him and he drowned in the river. Through this story Sanayi wants to show that while the mind is busy with finding answers to why? wherefore? questions, the love can pass any barrier. Enamourment is such a power which is inexpressible, and the author reprimands those who have such a claim.

The claim that love prevails over mind in the work “Hadigatul-hagiga” by Sanayi Ghaznavi was not ineffective in the following works either. So, the first part (bab) of “Kansuz-salikin” letter by Haja Abdullah, letter “Mind and love” by Najmaddin Razi, individual stories of couplets by Faridaddin Attar and Jalaladdin Rumi can be provided as examples. Besides these, there are couplets by Sanayi called “Eshgname” and “Aglname”, where in each of them virtues of love and mind are recited. Based on the foregoing, we can say that the work “Hadigatul-hagiga” by Sanayi was one of the first works that brought the struggle of love and mind to the Irfan literature. Therefore, this work by Sanayi is rightly called “The encyclopedia of Irfan”.