Stating that the term 'hakîkat' is derived from the word 'hak', which means 'correct, real, to realize something', Prof. Reşat Öngören said, 'When 'the reality of realities' is mentioned, it refers to the essence of God Almighty, who encompasses all realities within Himself.'
Prof. Öngören explained that it is specifically stated in the fundamental sources of our religion that even prophets and saints experienced solitude before meeting with the Truth and reality, and added, 'In the Holy Quran, it is reported that Prophet Moses prepared alone for forty nights on Mount Sinai before speaking with the Truth and meeting with reality (revelation) (al-Baqarah 51; A'raf 142), and that our Prophet (PBUH) experienced spiritual purification at intervals for three years in the Cave of Hira before revelation.'
Prof. Reşat Öngören, Faculty Member at Üsküdar University's Institute of Sufi Studies, evaluated the importance of solitude on the path to reality.
What should we understand by Reality?
Stating that the term 'hakîkat' is derived from the word 'hak', which means 'correct, real, to realize something', Prof. Reşat Öngören said, 'It is used in the sense of 'pure, unadulterated, most correct, most perfect'. In Sufism, which expresses the sincere living of Islam, this term signifies meanings such as 'the veiled and hidden meaning behind what is apparent, familiarity with divine secrets by living religious life at the highest level'. Because reality is related to the Truth (Hak), and the Truth (Hak) appears at various levels (tajalli), different levels of realities and their comprehension to different degrees are mentioned; when 'the reality of realities' is referred to, it signifies the essence of God Almighty, who encompasses all realities within Himself.'
The Birthplace of Reality
Prof. Öngören stated that the word 'heart', as it appears in the Quran and Hadith, refers to the human capacity for understanding, comprehension, thought, and knowing the reality of things; more accurately, it is cited as the fundamental quality that makes a human being human and distinguishes them from other living creatures. He continued, 'Because it is the discerning, knowing, and comprehending aspect of a human, the heart is considered the birthplace of reality. For it is stated that the heart has two aspects: one suitable for perceiving the world of senses, and the other for perceiving the unseen, metaphysical world beyond physics. The heart, which perceives the external world through the five senses, also ascends to the metaphysical dimension through its inner sense.'
Solitude for Reality
Emphasizing that for the heart to reach certain realities, it must mature by purifying itself from all kinds of impurities and unnecessary attachments, Prof. Öngören said, 'For this, physical and then spiritual solitude is essential. The term 'khalwa' (retreat), which expresses physical solitude, essentially means not being alone, but being alone with the Truth (Hak), the source of reality. When a person manages to break contact with the outside world for a period and open their inner world to the Truth (Hak) through certain rituals, the veils that hinder reality in their heart are opened
(kashf - unveiling) and reality is perceived. Once this state is well-established, a connection with reality is possible even during contact with the outside world, without the need for physical solitude, as long as the heart maintains its purity.'
Prof. Öngören explained that it is specifically stated in the fundamental sources of our religion that even prophets and saints experienced solitude before meeting with the Truth and reality, and added, 'In the Holy Quran, it is reported that Prophet Moses prepared alone for forty nights on Mount Sinai before speaking with the Truth and meeting with reality (revelation) (al-Baqarah 51; A'raf 142), and that our Prophet (PBUH) experienced spiritual purification at intervals for three years in the Cave of Hira before revelation (Bukhari, Bad'ul-Wahy 3; Muslim, Iman 252).''
Levels of Comprehending Reality
Pointing out that knowing and comprehending something occurs at different levels, Prof. Reşat Öngören continued as follows:
'Learning and comprehending something merely by reading or listening (ilm al-yaqin - knowledge of certainty) constitutes the first of these levels. For example, someone who has no knowledge of the reality called 'sea' learns about it by reading a book or hearing from someone. When that person sees the sea, the certainty of their knowledge advances to a further stage; it rises to the level of comprehension through seeing (ayn al-yaqin - eye of certainty). The final stage of this is achieved by the person actually entering and swimming in the water; by feeling and experiencing the sea (haqq al-yaqin - truth of certainty). The same gradation applies to the metaphysical dimension. Sufis use the Turkish words 'bilmek, görmek ve olmak' (to know, to see, and to be) for these stages of knowledge and certainty.'
Reality and Dreams
Prof. Öngören stated that the most beautiful example of solitude's effect in reaching reality in worldly life is dreams, adding, 'Indeed, during sleep, a person's contact with the outside world is cut off, opening the way for the soul, freed from the body's influence, to meet with reality. If the human soul has not been exposed to inner (enfusi) and outer (afaqi) influences before a dream, it can encounter reality, albeit in the form of symbols; with knowledge of the unseen and the future. When symbols are interpreted correctly, reality emerges. One of the dreams interwoven with symbols mentioned in the Holy Quran belongs to the King of Egypt, and when these symbols were correctly interpreted by Prophet Joseph, the reality that the region would experience seven years of abundance followed by seven years of drought and famine over the next fourteen years was learned (Yusuf 47-48).''
'People are asleep; they wake up when they die'
On the other hand, Prof. Öngören reminded that a noble hadith states about worldly life, 'People are asleep; they wake up when they die,' and concluded his words by saying, 'Here, worldly life is defined as a state of sleep; just as we are unaware of what is happening in the world when we are asleep at night, we are also unaware of the afterlife (akhirah) and what happens there during our lives in this world. However, those who succeed in ascending to the metaphysical dimension (kashf - unveiling) before death, by purifying the heart—the birthplace of reality—from material and/or spiritual solitude and unnecessary attachments, gain the opportunity to learn and comprehend truths related to the beyond and/or the post-worldly while awake or between sleep and wakefulness.'
