The Concepts Used in the Hizmet Movement

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Attention

  • Attention is focusing on a thing with pure intention and reasoning.
  • “Presence means special attention to what comes to the heart of the servant. Thus, the servant is in the presence [with his full consciousness] with that thing. In the meantime, it is necessary to remain unaware of everything other than what the attention is directed to [abscence]. (Presence is the opposite of abscence).”2)
  • “One should not divide the heart or the attention of the heart into two, because ‘God has not made for any man two hearts within his body (one to be assigned for belief in and worship of Him, and the other to belief in and worship of others).’ (Ahzab, 33:4).”3)
  • “…the Qur’an constantly draws our attention to the stamp of Divine Oneness within Divine Unity, lest our minds be overwhelmed by Unity and our hearts become heedless of the Pure and Holy Essence.”4)
  • “…a most entrancing design, radiant light, agreeable sweetness, pleasing beauty, and powerful truth have been placed upon the stamp of Divine Oneness to draw our attention and hearts to it. Mercy’s vigor and power draw sentient beings’ attention to It, and enable them to attain to the seal of Oneness, to concentrate on the One of the Absolute Oneness, and thereby to address Him directly, declaring: You alone do we worship, and from You alone do We seek help (1:5).”5)
  • “Could an absolute, perfect beauty not will to present itself through one who will demonstrate and display it? Could a perfectly beautiful artistry not will to make itself known through one who will draw our attention to it?”6)
  • “God revives this vast earth when it is dead and dry, thereby displaying His Power via resurrecting countless species of creation, each as extraordinary as the promised resurrection of humanity. He shows His all-embracing Knowledge in these creatures’ infinite distinctions and differentiations within their complex intermingling. Also, He turns His servants’ attention toward eternal happiness by promising their resurrection in His heavenly decrees, and displays the splendor of His Lordship by causing all His creatures to help and cooperate with each other and directing them within the orbit of His Command and Will.”7)
  • “The wise Qur’an establishes the Resurrection in seven or eight different ways. It first directs our attention to our own origin: “You see how you progressed—from a sperm drop to a blood clot suspended on the womb’s wall, from a suspended blood clot to a formless lump of flesh, and from a formless lump of flesh to a human form through several other stages. How can you, then, deny your second creation? It is just the same as the first, or even easier [for God to accomplish].”8)
  • “Philosophy conceals the Power’s extraordinary miracles within veils of familiarity and overlooks them in ignorance and indifference. It calls attention to aberrations that, outside creation’s order and thus deviated from their perfect true natures, are no longer extraordinary. It offers such things to conscious beings as objects of wise instruction. For example, philosophy considers our creation commonplace, although we are a most comprehensive miracle of Divine Power, and looks at us indifferently. But it is amazed by a three-legged or two-headed person, who is no longer within creation’s perfection, and considers it an object of amazing instruction. It sees the regular sustenance of all infants and young from the Unseen’s treasury, a most subtle and universal miracle of Mercy, as ordinary and draws a veil of ingratitude over it. But when it sees an insect left alone under water and isolated from its fellows, yet feeding upon a green leaf, it tries to make fishermen weep for it because of the favor and grace manifested in it.”9)
  • “O my soul! God’s Beloved above all, Prophet Muhammad, upon him be peace and blessings, and all your friends are on the other side of the grave. One or two remain here, but they also will go there. So do not fear death or the grave, or avert your attention from death. Look at it bravely and listen to what it seeks. Laugh in its face and see what it wants.”10)
  • “The world is a temporary place of recreation. Study it to learn what you need to know. Ignore its apparent, ugly face, but pay attention to its hidden, beautiful face, which looks to the Eternal All-Gracious One. Go for a pleasant and beneficial visit and then come back. When the scenes displaying those fine views and beautiful things disappear, do not cry like a child, and do not be anxious.”11)
  • “…attention is the dowry to be paid to those who behave coquettishly.”12)
  • “Attention is required, for a superficial view confuses many things with one another.”13)
  • “Even though they appear to have the same meaning and, in fact, suggest certain common feelings and ideas, the concepts of nazar (attention)—which means looking (at), taking into consideration, and complimenting—and tawajjuh (regard)—used to mean turning to, feeling nearness to, and showing sympathy and regard for—are different in many respects. Those two concepts express different meanings when they refer to the Divine Being and creatures. God Almighty’s attention and regard manifest themselves as favoring, sending gifts, and having special mercy on certain things or persons, while when refer to His creation, they are the ability to receive and reflect the Almighty’s special attention and regard.”14)

See Also

Further Reading

Other Languages

Footnotes

1)
Ali ibn Muhammed es-Seyyid eş-Şerif Cürcani, Tarifat: Arapça-Türkçe Terimler Sözlüğü, tr. Arif Erkan, İstanbul: Bahar Yayınları, 1997, s. 241.
2)
Suad el-Hakim, İbnü’l Arabî Sözlüğü, İstanbul: Kabalcı Yayınevi, 2005, p. 305.
3)
Zafer Erginli, Metinlerle Tasavvuf Terimleri Sözlüğü, İstanbul: Kalem Yayınevi, 2006, p. 60.
4)
Bediüzzaman Said Nursi, The Words, New Jersey: The Light, 2013. p. 7.
5)
Ibid., p. 10.
6)
Ibid., p. 78.
7)
Ibid., pp. 95–96.
8)
Ibid., p. 127.
9)
Ibid., pp. 155–156.
10)
Ibid., p. 184.
11)
Ibid., p. 224.
12)
Bediüzzaman Said Nursî, Muhâkemât, İstanbul: Şahdamar Yayınları, 2010, s. 61.
13)
Ibid., p. 86.
14)
M. Fethullah Gülen,Emerald Hills of the Heart: Key Concepts in the Practice of Sufism, vol. 3, New Jersey: Tughra Books, 2011, p. 239.
attention.txt · Last modified: 2022/10/08 14:18 by Editor