Study at The School of Wisdom

CONTENTS
INTRODUCT
ION
PREFACE
PRAY THE ENTRANCE
PRAYER TO SUFISM
INVITATION TO LOVE AND
BROTHERHOOD, REPENTANCE AND
REPENTANCE
THE IDENTITY OF THE TWENTY-
EIGHT PROPHETS MAN AND FAITH
PURIFICATION OF THE SOUL
A SYMPHONY OF THOUGHTS, THE
COSMOS IS THE CUSTOM OF ALLAH
(SUNNAHULLAH)
WHY OUR PRAYERS ARE NOT ANSWERED
PRAYER
ACCIDENT AND
DESTINY
TAWHEED
SECRETS AH
EDEB
ANSWERS FROM RESULULLAH TO
BEDOUIN NIYYAZI MISRI DIWAN
SELECTIONS FROM YUNUS EMRE
THE PRAYER OF ABDULKADIR G E Y L A N I HZ.
A D M O N I T I O N S IN THE LIGHT OF TAWHEED BY MUHADDITH IBN
ARABI HAZRETLERI EXPLANATION OF THE WAY OF QADRI
WAHDATNAME COME
FROM FORM TO SIFATA
NAFS LEVELS
THE NAFS IS ONE WITH
THE DEVIL
SUPPLICATION AS A
REQUIREMENT OF
PRAYER
ADVICE FROM G E Y L A N I H A Z R E T L E R I
LET US UNDERSTAND THE WAHDAT OF
SURAH YASIN BY EMIR BUKHARI
LET'S EVALUATE THESE VERSES
PRAYER AND
SUPPLICATION
USEFUL PRAYERS
THE LIFE OF ERZURUMLU IBRAHIM HAKKI HAZRETLERI
FATİHA, AYAT AL-KURSI AND YASİN-I SHARİN BENEFITS
PRAYER BABI
A PERSON WHO SAYS HE IS A
MUSLIM, A CHRISTIAN WHO
GIVES ZAKAT FOR THE
MORNING PRAYER, THE
VIRTUE OF ZIKR
LA ILAHA ILALLAH
THE RIGHT PATH IS
NOT FOUND
TAKE A GOOD LOOK AT THE SECRET
OF LAW, CONSCIENCE AND LOVE
ON THE C O N D I T I O N S OF FAITH
UNIVERSITY OF THE P R O P H E T MUHAMMED
YOU ARE AHMAD-İ MAHMUD-U MUHAMMAD, MY
MASTER, THE ZAT AT THE CROSSROADS
STUDY AT THE SCHOOL OF WISDOM
What is the secret of the school of wisdom?

The secret of the school of wisdom is
the secret of tawhid. The way to seek
the secret of tawhid is knowledge.
Everything, whether material or spiritual, depends on knowledge.
And knowledge is based on wisdom.
The owner of true knowledge is also the
owner of true wisdom. That's the best.
That is, knowledge and wisdom
together.
Knowledge is to know knowledge.

Knowledge is to know
yourself. You do not
know yourself, how
much is reading?
The meaning of the
four books is clear
in an Elif You say
Elif, teacher
What does it mean?
Yunus Emre
HACI AHMET KAYHAN

PREFACE
Human beings come to this world, live here for a certain period of time a n d then
pass away. Whether long or short, man's life on earth i s limited. In fact, the expression
"limited breath" is used in our language to indicate this situation. That is to say, no matter
whether it is more or less, a human being will breathe in and out so many times on earth;
not one breath less, not one breath more. Have you ever wondered what this number is?
On average, human beings breathe in and out 24 thousand times a day. In a year,
this number is 8 million 760 thousand breaths. So, what do we do to be grateful for this
breath, this life?
T o be able to pay for the breaths we take and breathe alone.
24 thousand times he s h o u l d thank Allah. But the Almighty Creator also makes man live in
this world with countless blessings. And how can we be grateful for these other blessings?
Breathing is the greatest blessing. We do not even think for a moment about a
healthy breath. However, there are such diseases that those who suffer from them would be
willing to give a million or ten million for a breath, but where is it? It is not something that
can be bought with money. What did the great sultan of the world, Suleiman the
Magnificent, say during his illness?
There is no object in the world like a state,
for there is no state in the world like a breath of
health.
In other words: There is nothing as valuable as state, power and wealth in the eyes
of the people. However, there is no state in the world that is as valuable as a breath taken in
good health. Let us not forget that the one who said this was the undisputed ruler of the
only super state of his time.
A spark t h a t emerged from rubbing two dried trees together paved the way for a
great civilisation for mankind. However, every breath of ours re-ignites the spark of life
within us. What should be the reward for the breaths that we take 24 thousand times every
day without paying any diet and that ensure the continuation of our life? How should we
pay our gratitude to Allah?
We all need to think long and hard about this issue.
After Adam and the Realm and Soul and Body, we are here with a new book.
We used to pick new roses from the garden of the Truth, we chose new fruits. Our
book i s a market; everyone will find what they are looking for there. Rose for r o s e ,
hyacinth for hyacinth, apple for apple, date for date... Everyone chooses, likes and takes
what they want.
May it all be auspicious, auspicious, blessed.
A spark is enough to ignite a fire. During the 50 - 60 years we live on earth, after
childhood, with 24 thousand breaths a day, at l e a s t d u r i n g this period, we can
ignite the fire of our spiritual awakening.
Hacı Ahmet KAYHAN

August 1994
INTRODUCTION TO MYSTICISM
We will try to understand such a vast and deep subject as Sufism through the
language of the famous Sufi poet Niyaziyi Mısrî Hz. It can be said that no one has put Sufism
into the language of poetry more beautifully than Niyazi. However, the weight of his
language makes it even more difficult to understand this already heavy and deep subject.
Here we will try to approach the subject by giving some of Niyazi's poems. First the
couplets of the poems will be given, then the explanation under each couplet. In the poems
with refrains, the refrain will be explained in the first place and will not be discussed again
in the following repetitions. Comments and explanations will be given in brackets.
* * *
O heart, come and find the path
leading to the Truth Find the
deep-u ahi by being in distress
Find the shams ü mahi in the
province of the soul If you are
Adam, find the semme vechullah
Find the beautiful Allah wherever
you look
O heart, come and find the way to the Truth. (Because he who does not long for the
Truth, who does not suffer for it, cannot find it. Can and flesh means soul and body). Find
the sun and the moon in your soul, that is, in the realm of the soul. (Here, the sun must
mean Allah and the moon must mean the Prophet. Because as the moon reflects the light
of the sun to us at night, we can access information about Allah through the Messenger of
Allah. Allah knows the truth better.)
If you are a human being (i.e. a perfect human being worthy of being called a human
being), find "semme wechullah". (This is a reference to a verse in the Qur'an: "Feeynema
tuvellü fesemme
wechullah" (2:115). Meaning: "Wherever you look, Allah's face is there." Niyazi says, don't
know this verse only as words, reach the realisation of the truth, wherever you look, see
Allah). Wherever you look, find that beautiful Allah.
Don't be proud of the state of the
world, don't be proud of the
flavour of the world, don't be
contemptuous saying that you
have found my honour.
If you are Adam, find semme
vechullah If you look, find the
beautiful Allah
Do not let the riches of the world make you proud. Nor let the flavour of your positions
and positions
Do not let it make you happy. Do not humiliate yourself and do not humiliate others by saying
that you have attained high honour.
Though worshipping Allah is
beautiful Zuhd ü taqwa and
piety are also beautiful
If you are Adam, find the semme
wechullah If you look, find the
beautiful Allah
It is good to worship Allah (as all pious people do). It is also good to fulfil the
requirements of religion carefully, to fear Allah and to be content with what He gives. It is
also good for the people of khalwat (seclusion, solitude). (As a matter of fact, some
extraordinary situations and miracles may arise from those who are in khalwat.) But more
than all of these
is to see Allah wherever he looks.
He is always open to you Your
eyes are always open to you
You are lost and you are
looking for yourself Your face in
the things that you have shown
If you are Adam, find the semme
wechullah If you look, find the
beautiful Allah
He is always watching you. You, on the other hand, have lost your essence and are
constantly searching for it. He has shown His face in all objects without distinction of
direction.
The esma appears in things
In all the names, the musemma
appears, and from this Niyazi, too,
Mevla appears
If you are Adam, find semme
vechullah If you look, find the
beautiful Allah
The arif (i.e. the wise) sees the names (essence) of Allah in all objects. And
what is seen in all names is the named one, that is, the Truth itself. The one who
is an arif (because he sees the Truth in everything) does not see anything other
than Him in the form and shape of this Niyazi.
âh ü zâr is not missing from the one who
is familiar with love Küşte-i bahre
demadem ruzigar is not missing
(Because he is always in longing for the Beloved.) There is no lack of wind every
moment for the sea to disappear. (When the wind blows, the sea fluctuates, these waves
cover and hide the sea. Just like this, the infinite number of beings and shapes that are being
created every moment have covered and concealed the existence of Allah Almighty.)
As the niyaz increases in the love of the
absolute, a gülizar is not lacking
The more the lover's supplication increases because of the love of that absolute
beauty, the more the rosy-cheeked one increases her cunning.
If the place is heaven, if the lover's gaze is didar
There is no lack of light to burn the soul from the Vech-i light
When the lover is in heaven and looks at the Beloved, the light of His face will never
lack fire to burn the lover.
This is the engagement of the lover,
comfort dies and gam is resurrected Hayret
ender hayreti leyl ü nehar is not lacking
The sign and symptom of the lover is that he has no comfort, he is always
grieving as long as he is away from the Beloved. (In return, the Beloved opens the
curtains for him, so the lover's amazement and admiration in amazement, admiration is
not missing day and night.) (As a matter of fact, the Messenger of Allah said, "O Allah,
increase my amazement.")
Burn yourself to the love of Sham-i aşka
Mısrîya, make your self disappear, be not
lacking The lover is above every absence, he is
not lacking.
O Niyazi Misrî, burn your essence with the fire of the candle of love, and
constantly disappear. Because for every disappearance for the Beloved, the Beloved
bestows a greater existence to the lover.
If you want, you can find the heavenly body
Do not look at others, ask for it in
you, find it in you Observe the
moment in your own mir'at, do not
look at others, ask for it in you, find
it in you
If you want to find the Beloved, do not look for Him anywhere other than yourself.
See him in your own heart mirror. (That is, in your heart. As a matter of fact, Allah says in the
holy hadith: "I do not fit in the heavens and the earth, but I fit in the heart of my believing
servant.")
Every attribute which you have,
watch the moment See from
what secret he gets pleasure,
observe the moment When you
reach his essence, miss the
moment
Look no further, ask for it and you will find it.
(The human being is a person who is subject to the Truth: l. His actions (i.e. his deeds,
actions); 2-His attributes (i.e.
Its qualities, characteristics); 3. It is a mirror to its essence (i.e. its essence). Attributes
derive from essence, and actions derive from attributes. Thus, when the actions derived
from a certain attribute are unified, that attribute is reached, and when the attributes are
unified, the essence is reached. These are called Tawhid-i Efal and Tawhid-i Adjective. By
giving Temkin (permanence) to the essence, Tawhid-i Zat is realised.) Pass from adjectives
to essence, realise from which secret it originates and feeds. When you reach the secret of
that essence, do not stop, continue, long for that state to be permanent.
Summer and winter, leyl ü nehar
are all in you What is there in the
two worlds is all in you Do not look
at others, ask for it in you, find it in
you
(Kenz-i mahfi means "hidden treasure". In the holy hadith that begins with "Küntü
kenzen mahfiyen...", it is stated as follows: "I was a hidden treasure, I wanted to be known, I
created the people so that they might know me.") The hidden and open treasure is all in
you, summer and winter, night and day are all in you, everything in the two worlds (world
and hereafter, matter and spirit) is all in you. (Because the human being is "nüsha-i câmiâ",
a collective book, he gathers everything in himself).
Reach the secret of "Men aref",

stop gaflet See what remarks this
human form This human form is a
reminder Do not look at others,
ask for it in you, find it in you
(In a hadith narrated from Hadrat 'Umar, it is said: "Men arefe nafsahu faqad arefe
rabbehu." In other words, "He who knows his nafs knows his Lord.") Enter into the secret of
this saying and leave heedlessness, ignorance and indifference. See what this human form
represents and symbolises (man is the manifestation of all divine names, that is, the place
of manifestation. Angels, on the other hand, are only
is the manifestation of their names). Gather and spread hell and heaven.
Don't deny the state of the state
of the sûri of Hashri Don't make
your place unharmed when you
are a rose
Know the infinite and the ethereal, don't say âr
("Sur" is used here with a double meaning. Firstly, when the Sur is blown on the Day
of Resurrection, the dead are resurrected, that is to say, they are resurrected and gathered
together, and secondly, this resurrection takes place in forms and shapes. Like everything
reported in the Qur'an, the resurrection is also true and real.) Do not deny this and turn the
earth from a rose garden into fire and thorns. Know the souls and the horizons, do not
hesitate. (It is stated in the Qur'an: "Senurihim ayâtinâ fil âfâq..." "We will show Our signs
and Our signs in the horizons and in their own souls" (41:53). It has been said that the soul
is Nur-u Muhammadi (Muhammadi light) and the visible world is Tafsilat-u Muhammadi
(details). Our Prophet explains this as follows: "Allah created my light first and created
everything else from that light.")
Understand Zât-e-Haqq, your
zat is your zat, and your
adjectives are your adjectives,
and knowing you is your
salvation.
Look no further, ask for it, find it in yourself
Understand this: The essence of the Truth is your essence. His adjectives are your
qualities. (Here again there is an indication of Tawhid-i zat and Tawhid-i sıf, and also of the
human being being being "nüsha-i câmiâ"). Your self-knowledge is your salvation. ("He
who knows his soul knows his Lord." There is no greater salvation than knowing and
recognising your Lord.)
Abandon the form, find the
meaning, forget the attribute,
dive into the essence
O Niyazi, wander in the Orient and
the Orient, do not look beyond, ask
for it in yourself, find it in yourself
A b a n d o n form and shapes, find spirit and meaning. Pass through adjectives, dive
into the sea of essence. O Niyazi, fill the east and west (because that sea covers everything).
In my early days it was unceasing âh ü
efgânım my zâr ü giryânım was unceasing day
and night
Before (out of longing for the Beloved) my sighing and wailing would not cease. I used to
cry day and night.
Love has fallen on this life, burnt me to ashes
My nâr-ı sûzânim became unburnable when it turned to ashes
The fire of love fell on my soul, burnt me, burnt me to ashes. When I became ashes,
my burning fire did not burn, it was extinguished.
With love since the enanimity burnt with love
My square opened wider than the Throne
Since the fire and worthlessness of the nafs (ego) burnt with love, my square has
opened wider than the Throne and the Sphere (in a sense, the heavens and the earth).
(Here, there is a reference to the above-mentioned hadith "... I fit into the heart of my
believing servant").
Without breaking the bottle of honour, I have
not seen the Vech-i Hak'kı on every face
(Here, "breaking the bottle of honour" does not mean indecency at all. The bottle is
the partial self, that is, the nafs. In order to bring the partial self to the Truth, it is necessary
to remove all obstacles and curtains in between, the sense of shame in man is also a
curtain. Because of his mistakes and sins, he is ashamed (veiled) towards Allah, he feels
shame. However, there comes a point when such thoughts constitute an obstacle to
spiritual progress.
begins to be seen. If this obstacle can be overcome, "everything other than the face of the
Truth disappears" (kulli sh'in'in hâliku illâ wajheh; 55:26) and the face of the Truth begins to
be seen on every face. There is also a reference here to the "semme vechullah" (2:115)
discussed above. By the way, let us remember that in Arabic, wajhe means not only face,
but also essence or truth).
I wanted it with comfort, he cursed me with his will
My beloved laughed when I fell into trouble and cried
(When there is comfort, there is no vuslat, that is, reunion. Because there is no
longing where there is comfort. The beloved laughs and shows his face only to those who
long and cry).
He presented the ball and the agility to me with the grace of my beloved
I have but invisible cannon and agility
The beloved favoured me and presented me the ball and the agility. (The agility is a
stick for hitting the ball, "I have the ball and the agility" means that I am the leader in the
science of Tawhid. In Sufism, the agitator represents the will of Allah and the ball
represents man).
The astonishment has made my heart fall in
astonishment like this I am now astonished
with this language that cannot be
commented on.
The Beloved has astonished my heart in amazement. (Because his manifestations are
infinite. Hz.
The Prophet said, "O Allah, increase my admiration.") Now my admiration cannot be
expressed in this language.
The universe is that vech-i âmâ, wonder is in me
This body of mine is covered by the moon
The universe is the face and essence of the âmâ, that is why I am in confusion. My bright
sun has covered the shame of this body of mine. (They asked the Messenger of Allah: "Before
Allah created the universe
where was he?" He said: "He was in a thin cloud with no air above or below it." Another
hadith on this subject is as follows: "Allah existed and nothing existed with Him." Imam 'Ali's
addition to this is famous:
"Al'an kemâqân" (it is still so). When my bright sun rose, this body of mine, with its
faults, disappeared and only he remained).
To this climate of this world
I didn't have a libasim who could cover my uryânim
In the beginning, when I attempted to come to this world, I had no clothes to cover my
nakedness. (There are various meanings here. l. A child comes into the world naked. 2. The
existing world is a dress.
3. When the disciple starts his spiritual journey, he is naked, he is not wearing the robe of
Tawhid to cover him).
One robe each was given to my friends and
to me They last longer, my robe is worn out
When we started on this path, my friends and I were clothed in the dress of Tawhid.
However, they did not use it, they did not do the given practices, so their robes did not wear
out and they remained in the first station. I, on the other hand, have progressed.
We reached the water with them, they filled their containers
I've been there, too, and my ocean has ruined my test.
(Once upon a time, a disciple went to a sage and wanted to learn the science of marifat
from him. At that time they were by the sea. The arif said to the aspirant of knowledge:
"Take this colander and fill it from the sea." The disciple tried hard, but failed. When he
dipped the colander into the sea, it was full of water, but as soon as he took it out, it was
empty. Finally his teacher said: "Let me show you," he said.
He grabbed the colander and threw it into the sea. The colander sank to the bottom. The
master turned to the disciple: "This is the way to fill the colander with water."
In the same way, Niyazi and his friends reached the water's edge. They took a little.
Everyone took as much water as his own jug. As for Niyazi, his jug sank to the bottom of the
sea and disappeared. There was no jug left. In other words, he destroyed himself (nafs). He
reached the Fena Fillah station.)
They say: He enters the ring of dhikr and does
not return, why? I used to return, but my
revolution is hidden from sight
They ask him why he enters the circle of Dhikr and does not return. I was returning, but
my return was hidden from the eyes.
(Here there is a reference to the Sufi concept of devolution, devran or devriye. The
universe has come from Allah and will return to Allah. This continuous movement is
represented by a circle. This circle consists of a descending arc (kavs-i nüzul) and an
ascending arc (kavs-i uruc). In the descending part, from the Muhammadan or Divine light,
first the Intellect-i Evvel (first intellect), then the Nafs-i Kül (universal soul), Nature, Heyula
(first matter), Jism-i Kül (universal body), Surat (form) and the Throne were created
respectively.
The part up to this point is Devre-i Arşiye, which we will encounter in the last couplet. The
arc of descent continues: The Sphere, the Nine Feleks (heavens) and the Four Elements (fire,
air, water, earth).
Here the descent curve ends and the ascent curve begins. From the Earth to the
Mine, then to the Plant, Animal, Animal, Genie, Angel, human being and finally to the
Human being who has reached the Truth.
In short, Niyazi says : I was spinning this circle of ups and downs, but nobody realised it).
They didn't know about my revolution, they didn't know
that I was with my companions.
Even my friends who were with me didn't realise I'd handed it over.
I have made a covenant with my beloved, so
that I may be scattered and gathered
together, that is my covenant with your
beloved
I have contracted with my beloved to be scattered (descending to the realm of
multiplicity) and gathered (ascending to unity). This is my covenant and oath with him since
eternity.
For your sake, I am at times a community, at
times a wretched one, and my community
and my wretchedness have returned to me.
For this reason, until eternity (eternal future), I am sometimes in a gathered state (I am
in wahdat) and sometimes in multiplicity (multiplicity is misery). Both of these states have
remained upon me.
The name of Muid always rotates me, not
my point-essence, but my gazelle in form
The compulsion, the spiritual pressure of the name Muid (one of the Beautiful Names of
Allah - Esmaül Hüsna - "the one who returns") always turns me like this. (It returns me from
that state to that state.) But not at the point of my essence (because there is no change in
essence), my turning round and round is in forms.
Whoever has been aware of the circuit-i
arshiye, only he hears it, Niyazi, my
knowledge and wisdom
(Devre-i arshiye has been explained above in the concept of devran.) Whoever knows
him, only he understands my knowledge and wisdom.
* * *
I am the one who knows the mysteries of
the science of Adam I am the discoverer
of the truth and the life of the universe
He is me: I am acquainted with the secrets of being a (Kamil) Human Being. I am the
discoverer of the treasure of truth and I am the life of the world. (The world gains value
and vitality with me - the Kamil Human Being).
The mystery of the unseen has become
hidden in me, the secret of the unseen is in
me, âna kenzi müphemim
And the secrets of the Invisible of the Invisible are hidden in me. The secret of "trust"
is in me, I am an unknown, unknown treasure to him. (It is stated in the Qur'an: "We offered
the trust to the heavens and the earth, they refused. Only man accepted the trust (to carry
it)" (33:72). Niyazi says that he is a human being who carries the trust, but not everyone can
see this hidden treasure in him).
I have seen Cemâl-i Hak'k manifest in all things,
and when I look at this merâyâya for this
reason, I am hürremim
I see the face/beauty of Allah clearly in everything. ("Wherever you look, the face of
Allah is there" - 2:115.) Therefore, I feel joyful to the extent that I look into these mirrors. (The
beauty of Allah is reflected to me in every mirror.)
Every word of mine has become a miftah-ı küfl-i
"Küntü kenz" And I am intimate with dem-i Isa in
every breath
Every word of mine has been the key to the lock of the "Hidden Treasure". ("I was a
hidden treasure, I wanted to be known..." - Qudsi Hadith. In other words, my every word
opens the secrets of the Truth). I am a confidant in every breath with the breath of Jesus
Christ. (Jesus healed the sick and raised the dead with his breath. So is my breath).
I have given all beings to the body-u vahid I am
still one and the same with Your essence and
attributes.
I have given all beings into a single body. (I tawhid/unified, gathered/gathered them all.)
I am still together with Your essence, names and attributes.
Whatever there is in the heavens and the
earth, its head depends on me Ashikâre vü
nihâne, I am the talisman-ı âzamım
Whatever is in heaven and earth, open and hidden, depends on me. I am the
greatest talisman (prayer that protects the treasure).
I am that Mısrî, my body has become a shah for

his Mısr. Although I am Hâdisim, I am a wali, I
am a secret-rı akdem in the true meaning.
I am that (Niyazi)-Mısrî that I have become the sultan of the country of my body.
I defeated him.) Although I am not created later, I am the oldest secret in spirit, in meaning.
My essence is a part of the essence before the universe was created.)
KILL THE NAMAS
Bismillahir Rahmanir Rahim.

La ilahe illallah, Muhammadün Resulullah.
Allah Ta'ala instructed Adam, the first man and the first prophet, to pray. Before
him, the angels were praying. This shows the great and ancient importance of prayer.
All the prophets from Adam (peace be upon him) to the Prophet (peace be
upon him) came with prayer.1
The prostration was the same, but the Shari'ah and worship were different. All of them
came with the commandment of prayer and explained its requirements to their nations.
However, as a result of the distortions and "reforms" made by later generations, the
prayer
It was abandoned by the nations of the past. One of the reasons for the revelation of
Islam as the last religion was the abandonment of prayer by these past nations.
Nevertheless, the remnants of the prayers of these nations can be observed in the
Yoga of the Indians and in the religions/philosophies of the Far East.
Prayer is found in all four Books, namely the Torah, the Psalms, the Bible and
the Qur'an. The basic element of prayer, prostration, can be found even in the
present corrupted versions of the first three books.2
We looked for a place in the Qur'an where there is no prayer. We looked for a
provision in the Qur'an and in the hadith that says "do not pray", and we could not find
it. In the end, we had to perform the prayer, and we still perform it.
All wise men, awliya, have found the way only through prayer. They approached Allah
only through prayer. "Prayer is the miraj of the believer." Likewise, "he who has no prayer has
no miraj."
Let no one who has no prayer pretend to be a saint, let him not attempt to claim
spiritual greatness. Neither he should tire himself nor others in vain, nor should he
deceive them.
The offspring of Satan
If a believer does not perform the prayer, his earnings and children born to him are
haram. It is the property of Satan.
In the Qur'an we find mention of "human devils". The meaning of an explanatory hadith
on this subject is as follows:
When Adam (peace and blessings of Allah be upon him) married Eve, offspring started
by Allah's command. The one we call Satan was jealous of this and appealed to Allah:
— You gave Adam lineage and descendants, but I have no descendants.
Allah Almighty answered Satan:
— Whoever of Adam's descendants, the children of Adam, marries in
marriage, will be a descendant of Adam. Whoever goes to his wife and is not married,
does not pray two rak'ahs, and does not think of our name, all the children born to
them are the descendants of Satan.
Hearing this, Satan started to play for joy:
— My descendants will be more numerous than Adam's!
Now it seems that the satanic side of the majority is more than the Rahmanic
side. Now, thinking of our humanity and our Islam, we can learn from the
Qur'an Azimussan,
Let us try not to deviate from the rulings of the Prophet's Shari'ah.
Let us try to fulfil the orders of Allah and His Messenger as much as we can. Let us
praise Allah, who created us, every moment.
If you do good, do it to
yourself, if you do bad, do it
to yourself,
Whatever you do, you do it to yourself.
I found what I wanted, who cares? I found
what I was looking for, who cares?
(1) The Qur'anic command to prostrate to past prophets and nations: 38:24
(David), 7:161 (Children of Israel), 3:42 (Maryam), 18:107, 19:59 (the ancients).
Prayer commandment : 10:87, 20:10 (Moses), 14:40 (Abraham), 19:57 (Ishmael), 31:17
(Lokman), 19:32 (Jesus), 21:73 (Abraham, Isaac, Jacob).
(2) Worship, prayer and prostration in the Torah : Exodus 33:10, 34:8; Genesis 24:52.
I Kings 18:42; Nehemiah 8:6, 9:3; Dan 6:10, 8:18, 10:9; Ezra 9:5; 2 Chronicles
7:3; Psalms 5:7,95:6,138:2.
Concept of Qibla: Psalms 5:7, 138:2, I Kings 8:30,35; Dan 6:10. l The special form
of prostration practised by the prophet Uya in I Kings 8:42, 2nd-10th centuries AD
It was continued by the Merkabah (Throne, or mount/car, throne) mystics within the Jewish
tradition.
For prostration in the Bible: e.g. Matthew 26:39, Mark 14:35, Luke 22:41.
INVITATION TO LOVE AND BROTHERHOOD
(Loving each other materially and spiritually, supporting each other, acting on the
command of Allah).
We all want unity and solidarity, we say it all the time, but we have never put it into
practice. However, for the unity, solidarity and integrity that we have to achieve, we have
to do everything we can.
We must ensure unity by everyone doing their part at the level. Everyone should act with this
responsibility. Otherwise, we will be responsible before the nation and history.
No sulking, no resentment on this path. No separation, no separation. This is the
path of unity, this is the path of togetherness. No one is an angel. No one is one of the
Ashara-i Mubashshara. Everyone is a servant, everyone is human. Of course, human beings
are fallible. We do not have the understanding of "Innocent Imam". Everyone can make
mistakes. You, me, him, her... We can all make mistakes. As long as we don't insist on it.
Can anyone be faultless? No. There is no human being without mistakes. It's not always the
other person, you can make mistakes too. It's not always the other person's fault... We
have them too. "There is no wisdom like knowing one's shortcomings." The meaning of this
saying can be understood by the sage, by the elegant. Everyone should first look for the
fault in themselves and try to correct their mistakes. Instead of blaming each other, we
should look at ourselves: "We should not do to our brothers and sisters what we do not
want to be done to ourselves." He who seeks a friend without mistakes will remain
friendless. The negative critic remains alone and friendless. Instead of being a searcher and
disseminator of hidden flaws; it should be forgiving and covering. If we engage in a race to
find flaws in you and you in me, we will both be on foot; we will win enemies.
No hard feelings, no resentment. We must say, "This path is the Way of Truth; we do
not know turning back, we walk" and run. Not sulking, but running. Not to be offended, but
to hug. Not to distance, but to embrace, to understand the meaning of the Islamic
brotherhood well, and to avoid those who would spoil this brotherhood.
And to avoid behaviour... To work on this path without expecting anything from the
servants and to get used to asking everything from Allah. This path is such a path. Those
who expect worldly benefits, who expect "well done" from people should not enter this
path... Let the righteous ones come, let the righteous ones come. But such people should
also be appreciated, not forgotten and pushed aside. They should be given their rights,
justice should be done.
to be brought... And because these things are not being done, let no one turn aside from
the path and think of Allah's pleasure. Do not fall behind the front line.
Our sincere people should not be upset by saying "We are not valued". His position in the
sight of Allah,
Let him think about his rank in the eyes of Allah. Let him rejoice, not be sad. He should also
rejoice that the desires of the nafs have not been fulfilled.
No immediate resentment. No being enemies today to those who were brothers
yesterday. No buttering the enemy's bread, no making the enemy's work easier. "The arm is
broken, the arm is broken. " As there is no sly enmity, there is no mindless friendship. "All
words are spoken to the fool." There is no room for stupidity on our path. We have to act
wisely. We have to walk calculatedly.
we have to. These people are ours with their faults and merits.
These are our brothers. They are our brothers and sisters who are pious and
prayerful (Allah-fearing, prayerful). How should a brother see his brother, how should he
evaluate him? How should he treat and relate? Should he be with his brother or should he
leave him alone? What is the meaning of going the wrong way and changing direction
because some wishes and wishes do not resonate. What is the wisdom of being offended and
separating from your brothers? What is the need for the race of the ego?
Actions gain value according to intentions..." Then everyone must first decide
look at him. With what intention and with which endeavours does he undertake? He should
look at that. Is his action for the servant or for Allah? Let him realise this first... On this path,
there is also being a soldier while being a commander. And to rise from private to
commander. Then there is no resentment. On the Right Path, there is working for the Right,
there is enthusiasm.
Let's not turn our backs on the truth for office and position. By accepting politics as
the most sacred worship, acting in the light of today's realities, let's seek the good, the right,
the truth, the right, the good, the good, the beautiful for Religion, Nation, Homeland, State
and humanity, with reason, morality, love, respect, decency, wisdom, knowledge and wisdom,
eloquence, ihlasla, without diving into hypocrisy.
We commemorate with mercy, gratitude and gratitude all our blessed martyrs
who have the same faith and ideal and stand against the kuffar. May their souls rest in
peace.
With the most sublime and sincere feelings and thoughts, I greet you with the
greetings of Allah.
REPENTANCE AND REPENTANCE
(This Tövbei istiğiğfar article is requested to be read very carefully. Because, as

prayer cannot be performed without ablution, Allah's consent cannot be gained without
repentance)
Tawba Estaghfurullah:
What do you think we gain when we use this word consciously and with awareness?
"Tawba" and "Estaghfirullah", when these two words come together and come out
of us matured, what a great prayer it becomes, if you only know. It is such a prayer that
confronts us with the truth and teaches us the truth.
Isn't the truth what we all want to know?
Everyone runs after it, to catch it. Because it is the truth that gives man eternal
happiness.
Man's coming face to face with reality is given in the Qur'anic verse 39:42 as
follows: "Allah will take the souls of those who will die at the time of their death
and the souls of those who will not die during their sleep.
and take them. Those whom he has judged to die he shall keep, and the others he shall
release for a period of time. Indeed.
In this there are lessons for those who think." It is foretold in many verses that what is
hidden in reality will be found through repentance. Here is one of them: "Allah has taken it
upon Himself to accept the repentance of those who do evil unknowingly and immediately
repent. Allah accepts their repentance. Allah is the Knower. He is the All-Wise" (4:17).
In that case, we can say that Tawba Estaghfirullah is a promise of Allah to His
servants.
His word is the truth and He does not break His promise. And that promise is the truth.
In these lines, we intend to find the truth, this time with Tawba Estağfirullah.
To do this, let's lift our heads and look in all directions.
The earth is a cradle and the sky is a dome, a huge tent covering and protecting
the cradle. The names that appear with the presence of the sun are disguised and
adjectivised in the face of the substitution of night. It is as if a game like hide and seek is
being played.
The people appeared in Hak during the day. And Hak hid in the night and showed the
people.
Here, we human beings are always together in this tent, we walk throughout our
lives, to seek and find the Truth in the People. To find the Creator in all creation. In other
words.
Our aim is to find the moon in the sky, hidden in the night, in the day and on the ground. If
you ask why; we say because the work is there. And to be able to talk to Him is to find Him
on the ground, to prostrate on the prostration.
To summarise, this beauty can only be achieved in one way, by learning to walk in
the right way.
Our life in this common tent, where we all live, is about learning to walk correctly.
Walking correctly is a skill for human beings. Some people hurt, injure or break themselves
in order to walk. Some people cannot move for fear of breaking or hurting themselves and
cannot walk at all. Others walk in such a way that neither obstacle nor any other obstacle
remains for them.
There is a confidence in their march. Ignorance, which is the cause of fear, has been
melted by the most effective melting agent called knowledge and replaced by confidence.
Why should they be afraid?
Their eyes see and their ears hear. They are the owners of piety in their knowledge.
A strong rope extending to the place where the commandment originates grips
them tightly around their waist and keeps them away from obstacles and dangers with the
elasticity provided by Tawba Estaghfirullah.
They believed in the loving protection, help and teaching of this rope as they
moved with piety in every step they took as if they were flying.
For they have secured themselves by relying on Allah, while they embarked on all
their endeavours with Tawba Estaghfirullah.
What is dangerous and fearful for others is feared for them with Tawba Estaghfirullah
it has ceased to be, it is almost covered
up. A straight, smooth asphalt
road
Let's start this chapter by walking on such a road. A road shining with rain, free from
dust and comfortable to walk on.
This road is such a road that the asphalt reflecting faith has covered my roughness.
The path followed by those who go to the presence of the Most Merciful and
those who will be gathered there. To walk on this path, "repentance that is free
from all defects and cannot be broken"
which means "repentance of Nasuh".
"O you who believe: Repent to Allah in sincere repentance, so that your Lord may
forgive you your evil deeds and admit you to Gardens in which rivers flow.
On that Day when Allah will not put to shame the Messenger and the believers with
him, they will walk with their light before them and their ledgers firmly given, and they will
say: 'Our Lord, complete our light, forgive us, verily You are the Almighty'" (66:8).
Yes, let us all make this beautiful and knowledge-laden repentance and reach the
forgiveness and forgiveness that the Creator heralded to His prophets and offered to them.
With forgiveness, which means self-protection and spiritual covering, Allah protected the
Prophets in the world. All of them
All the servants who are the representatives of the Messenger of Allah and say "Amen" are
heralded with Allah's forgiveness and forgiveness when they follow them.
All the prophets repented in one way or another, and the servants who followed and
practised their repentance also benefited from that mercy.
Moses said, "My Lord, forgive me and my brother, have mercy on us, you are the
merciful
You are the merciful" (7:151), and thus asked for repentance and forgiveness from his Lord.
Abraham prayed, "Surely You are Tawwabur Rahim" (26:75) with the same feelings
He did it.
Here is Noah's repentance: "My Lord, I do not ask you for what I do not know.
I seek refuge. If you do not forgive me and have mercy on me, I will be among the losers"
(11:47).
See how the Qur'an describes Adam's repentance: "Adam repented to his Lord
He received orders and fulfilled them, and his Lord accepted his repentance. Verily, He is the
ever-accepting and merciful" (2:37).
And finally, Adam and Eve, who symbolised the emergence of humanity, attained
this maturity with the consciousness of the call, "Our Lord, we have pityed ourselves; if you
do not forgive us and have mercy on us, we shall be among the losers" (7:23).
When we analyse the Qur'an, we see that all the prophets repented one by one
and asked Allah for forgiveness, and all of them received this extraordinary mercy from
Allah, the Creator and Ruler of all things, with the glad tidings that "My mercy covers all
things" (7:156), and from the Prophet, who was the messenger of this good news, and who
was himself a mercy.
They received it from the Prophet: "O Muhammad, We have sent you only as a mercy to
the worlds" (21:107).
As can be seen from the verses, Allah's connection with the world and with man,
who collects all the names that make up the world, is based on this mercy.
This mercy manifests itself to all people, believers and non-believers alike, with the
attribute of Merciful, and to the believers with the attribute of Rahim, increasing in
proportion to the strength and power of their beliefs.
The attribute of Rahim is the best helper for those who believe in Tawbah and
Estağfirullah.
The most valuable of the believers are the people of piety, and one can attain
this value by strengthening one's faith and by doing good deeds. Allah is equally close to
all human beings. The Qur'an makes this clear by saying, "We are closer to him than his
jugular vein" (50:16). What is important here is that this closeness is recognised by us
humans, and this can only be achieved through piety. "The most honoured of you in the
sight of Allah is the one who is most careful of disobeying Him" (49:13).
Those are they who follow Allah and His messengers. Those who follow them are
heralded with Allah's pardon and forgiveness because of their behaviour. This is such a good
news that their bodies are protected by being covered with the veil of the Truth. This covering
is heralded in one way, and that is marifah. That is, to walk towards maturity skilfully,
deliberately, without stopping, step by step.
Maturity, in other words, kemal, shows an increase in direct proportion to ingenuity.
This development will be by separating from all deficiencies and bringing regret to them.
In short, we can say with Tawba Estaghfirullah. With the flexibility that Tawba
Estaghfirullah provides to the rope of Allah, which symbolises the commandments.
It is our first duty to know the commandments and to obey them strictly.
However, no matter how far we move away from the asphalted path of
Allah, the word Tawba Estaghfurullah will bring us back to it.
Tawba, which is a form of worship in itself, literally means "repentance". Veli
Ulutürk, in his book, How the Qur'an Introduces Allah, helps us with very good explanations
from Baydavi and Ragip for the meaning of this word:
"Tawbah" means, in respect of the servant, turning to Allah from sinning, and in
respect of Allah, turning to forgiveness by accepting the servant's repentance without
punishing him. This word, which is used for both the servant and Allah, is distinguished for
Allah by the letter "Ala". Surah Tawbah of the Qur'an
In verse 118, it is used for both the servant and Allah, both together. "Allah accepted their
repentance because they repented. For He is the One who accepts repentance and is
merciful."
presented as.
Tawbah is to repent in terms of the servant. It is to bring regret. Of course, the
attribute of repentance, like other attributes, has emerged from His Beautiful Names. This
beautiful name is mentioned as the name of Allah in only one verse in the Qur'an, in Surah
Nasr, verse 3. See how that Beautiful Name calls out from there: "Ask forgiveness from Him.
For He is the One who always accepts repentance." Therefore, it is essential to participate in
the mercy between the one who accepts repentance (Tawwab) and the one who repents
(Taib), which will continue to operate forever.
The Qur'an, when it says, "O you who believe, repent and return to the judgement of
Allah, that you may attain happiness" (24:31), has indicated this as a basic request. His exalted
name, Tawwab, will only be known through conscious repentance.
The consciousness of tawba is gained by knowing Allah, that is, by the measure of
avoiding Him.
Every good work done materially and spiritually is better, more perfect
It requires repentance in the face of the thought that it could be. This reflection reminds us
that the best belongs to the Creator and helps the servant to live in tawhid by revealing his
helplessness.
Living with Tawhid makes a person human. The helplessness of the servant before
Allah, good
He exists in every degree, from good to bad. He is the Judge of every degree, without
beginning and end. The All-Mighty and the All-Knowing, the One who has mercy on
everyone with His mercy, the One who loves forgiveness. What we mean by good and bad
values are all the practices exhibited by the names and attributes.
Therefore, repentance in every situation and state, from good to bad or from plus
to minus, helps man to find a higher mature state of continuous existence. It helps him to
perform his acts of worship diligently and strictly. With this kind of repentance, the servant
finishes one deed with realisation and sets out on another with happiness, fulfilling Allah's
commandment.
and he'll bring it back.
Here is His commandment: "When you have finished one work, enter into another"
(94:7).
With the help of this beautiful name, his path is opened by washing on the right
path. Repentance that leads to the truth is the best teacher of man. Whether you are a
scholar or an ignorant person, whatever you are, Tawwab, who accepts repentance, will teach
the truth to his servant, Taib, when he encounters true repentance.
The Prophet said: "Such things come to my heart that I ask Allah's forgiveness for
them seventy times every day and night", Allah (swt) gave him the good news: "Allah will
forgive you your past and future sins, complete His favour upon you, and guide you to the
right path" (48:2).
As this was the case for the Prophet, the only path that we should follow is the
straight path that he pointed out. It must be.
The treasure of non-existence, where the truth is hidden, is known only in this way,
through repentance. Existence gives way to non-existence, the soul melts into the soul and
the truth is revealed.
Mevlana Hazretleri, who is at this level of knowledge, calls out from his Divan as
follows:
"Well done to that poverty...
Well done to that nothingness that grabbed our existence. The world of life came into
being with the love of that absence. Wherever absence comes, existence decreases and
ends. What a strange absence that when it comes, existence multiplies.
For years I have been grabbing wealth from nothingness, but nothingness has
snatched away all my wealth at a glance.
He saved me from existence, from sorrow, from the soul that is afraid of death,
from fear, from hope, from the thought of what will be, from everything, from everything.
The mountain of existence is like a straw against the wind of non-existence. Which
mountain is that mountain that absence does not snatch it like a straw?
What is existence and what is non-existence? What is a straw, what is a mountain?
O promise, go out of this door, come down from the roof."
Mevlana Hazretleri, again in another couplet of his Divan, to those who forget
repentance
He calls out:
"O Lord, why did I break my repentance, why did I not bind my mouth to the
food? If the Vesvası, the ring of Vesvası, covered me, why did I pass and sit in
the centre of it?
I saw the result, the place of everything, with my mind; I was saved hundreds of
times, thousands of times.
I was almost tired of serving Allah, because I was worshipping my throat with my
heart and soul.
I remember that I had read from the Prophet that all my troubles were a single
trouble. How is it that a smoke descended on my heart; how is it that I did not leap
like dust? If only my hand had written these lines, which I write now with regret, at
that time."
Let us listen to the hadith, which reminds Mevlana Hazret in these beautiful
verses: "Allah is sufficient for the one who makes all my troubles a single trouble, and
protects him from the troubles of the world; but the one who falls into many troubles will
perish in God knows which part of the world."
We can see this beautiful hadith full of information in many verses of the Qur'an,
here is one of them
: "Those who avoid disobedience to Allah, when they are tempted by Satan, they
remember Allah and immediately see the truth" (7:201).
The greatest concept that helps people to remember Allah is Estaghfirullah. Now
let's take a look at Estaghfirullah.
He gives us the name of the Lord, who is the one who disciplines and matures us,
which includes the concepts of mercy (pity, mercy), forgiveness (afv) and forgiveness
(forgiveness), and which operates with love and mercy.
Rab is the indispensable name of prayers. It manifests itself with unconditional love
and mercy, man receives help from the infinite mercy of his Creator with this name. Allah
guides you towards the goal determined by Himself with the name of Rab.
It is under the dominance of this divine will, with the help of Tawba
Estaghfirullah, that man progresses on the straight path by adopting the morals of Allah.
Because the Lord, who leads people to the right behaviour, is on the straight path, the
pull of the divine will is on the straight path.
(the right way) towards the Throne. As we all know: "The Most Merciful is ruling the Throne."
All things come from Him and return to Him. The human being, whose origin and
destination are clear. The mercy of Allah, the Compassionate and Merciful, to all His
creatures with His beautiful mercy.
knowing that it is the right way of life will be the most correct way of life.
The phenomenon of Rahim, which is used together with the adjectives Tevvab
(who accepts repentance) and Gafur (who forgives, forgives), which we have tried to
explain, appears as a good news symbolising the infinity of mercy. So let us benefit from this
beautiful mercy. For this, let us heed the call of the Qur'an and follow it in order to have
Taqwa: "Follow the way of forgiveness, forgive, enjoin what is fitting, and pay no heed to
the ignorant" (7:199).
The human being, who knows that he is a being coming from Him and returning to
Him, must do the following: To be devoted with love to his endeavours, which are the result
of the unity of mind and thought, to strengthen his power of achievement with the light of
hope, to ask for forgiveness and pardon from the infinite mercy of the Creator.
To live always trusting in His mercy and compassion. To attain Taqwa by
surrendering the soul to its place of origin and the body to the world.
Living in this way is a tawhidic life that reveals tawhid in itself.
style.
"And if you are killed or die in the way of Allah, Allah will grant you forgiveness and
mercy
There are" (3:157), again reminds us of tawhid and invites us to live with tawhid.
The way of life of man, who is ordered to live under the sovereignty of the divine
will, which requires tawheed, actually exists in everyone. The difference is that one, like the
temporary rain, fails to saturate the soil and dries up the root of the plant. The other, on the
other hand, saturates the soil and causes the branches of the plant to rise towards the sky
and bear fruit.
As the Prophet said: "Knowledge is of two kinds. One is knowledge in the tongue,
w h i c h i s Allah's record against His servants. The other is the knowledge in the heart."
Remembering and living the place of origin of knowledge helps a person who grows like a
plant to mature and bear fruit.
In other words, it is necessary not only to know about rain but also to wish for it.
The rain is Allah's mercy and its asking is repentance.
Tawhid exists in everyone: From the ignorant to the scholarly and, of course, in
degrees. Because the divine will has willed it this way. "There is nothing that does not
glorify Him with praise, but you do not understand their glorification" (17:44), the Qur'an
informs us again with this warning.
In the light of this knowledge, we can say the following: There is a difference
between the scholar and the ignorant like darkness and light, or like night and day.
People are distinguished from one another in proportion to their success in living
with Tawhid.
This difference is like night giving way to day.
Man shows maturity in proportion as he attains enlightenment, and those who
do badly will be remembered badly, and those who do well will be remembered well. It is
as simple as that.
Allah, the Creator of everything, has named everything He has created with the
command "Be" by giving it the most beautiful shape and character and has asked us to
know this.
"It is He Who has made you the inheritors of the earth to try you with what
He has given you, and has made some of you superior to others in degrees. Verily, the
punishment of your Lord is swift. Surely He is forgiving, merciful" (6:165).
The name of good or bad is produced by the correct or incorrect application of the
action.
The correctness of the practice is revealed in one way, namely, to know the laws and
creation of Allah and to work enlightened and enlightened in the light of His infinite
mercy.
No matter how learned a person may be, he should always know his Creator and
always remember that the infallibility, completeness, richness and knowledge belong to
Allah, the all-encompassing God. Thus, he should repent.
If he wants to be forgiven, to ask for mercy and to be forgiven, he must first forgive
and have mercy on himself, remembering the completeness in this miraculous beauty.
Names emerge as a result of an endeavour that requires the name. Tawba can be
achieved by repenting; Estaghfurullah can be achieved by making the attributes of mercy, pity
and forgiveness an indispensable food of life with the power of the name of the Lord that
leads to maturity.
Of course, all these good behaviours will emerge with the emergence of maturity.
Tawbah, which brings the human being to maturity and brings him out of darkness
into the light
Estaghfirullah is a worship in itself. The result of this worship is the maturity of the soul.
In other words, the knowledge of God, i.e. marifah (knowledge of God), is clearly visible in
the works of man, and man exhibits good or bad behaviour according to his status in
marifah. This is also witnessed by his fellow human being, i.e. the human being. In other
words, maturity is an extremely valuable and meaningful phenomenon hidden in the
relations of man with man.
In this regard, the Qur'an shows us a beautiful way to reach this maturity by saying,
"O people, we test you with each other to see if you will be patient" (25:20).
Strict adherence to the commandments is the first duty of man. With Tawba
Estaghfirullah
Strict adherence to the commandments gives elasticity to His rope. This is such a strong
and protective thing that Allah has mercy on His servant who is bound by a rope that
extends to the place where the commandment originates, and presents His name. In
other words, His mercy appears in the form of Tawwabur Rahim and the elasticity of the
rope that we are trying to explain is revealed.
The servant turns to Allah from sinning by repenting. The Creator has mercy on
him in the form of Tawwab and Rahim.
In conclusion, repentance is not only a way to be cleansed from mistakes and
sins, but also a great act of worship to witness the glory of Allah's name. If we say that His
place is in prostration, we have said and chosen the most beautiful thing: Allah's
command to the servant,
and the prostration he gave as a gift to the one who kept his commandment.
"O you who are on the right path, do not follow him. Prostrate yourself and draw
near to your Lord" (96:19) was given to the Prophet, the Prophet said in his prostration: "O
Allah, I seek refuge in Your forgiveness and forgiveness from Your punishment, and I cannot
glorify You as You have glorified Yourself" (96:19).
In making this supplication, the Prophet took refuge in his prostration from one act
of Allah to another act of Allah. He did not stop in the position of evaluating the adjective.
Reaching the position of realising the essence, he said, "I take refuge in you again from
you". With the deepening of the dimensions of his knowledge, he realised the concept of
"I" and witnessed his own absence with the call "I cannot glorify you properly".
As a result, he observed the Essence of the Truth, being sure that everything will
disappear and His Essence will remain.
We started our lines by walking on the asphalt, which was smooth, washed and
cleaned by the rain, shining brightly, and our belief was that Allah would not break His
promise and would offer His love and knowledge.
"On the Day when the earth shall be replaced by another earth and the
heavens by another heavens, and they shall stand before Allah, the only All-Supreme,
do not think that Allah will break His promise to His messengers; verily Allah is
Mighty, the avenger." ( 14:47-48).
"Allah burdens a person only as much as he is able to bear; the good that he earns
is in his favour and the evil that he does is against him" (2:286).
We would like to conclude with the intercession of the Prophet, the Mercy of the
worlds, which includes Estaghfirullah. Repentance is from us, intercession is from Him.
"Our Lord, if we forget or err, do not hold us responsible. Our Lord, do not
burden us with a heavy burden as You burdened those before us. Our Lord,
do not burden us with what we are not able to bear, forgive us, forgive us,
have pity on us. You are our Mawlana, help us against the disbelievers."
Amen.
THE IDENTITY OF THE TWENTY-EIGHT PROPHETS
Allah Almighty has bestowed prophethood on some of the most honourable,

intelligent, trustworthy and truthful of His servants in order to make His existence known,
to declare His greatness and to guide everyone to the right path. He has given them
miracles from His power which no one else can do. He has also sent books to some of them.
Prophets also conveyed the orders of Allah Almighty to their ummahs.
Prophets have been created as separate beings from normal people. They foresee and
foretell many things, their inner world is very strong. Their heart eyes are open. This
They have the ability to ascend to the spiritual realm by withdrawing their souls from the
body thanks to the power. This characteristic is given to them through the states of Dream,
Aljazba and Revelation.
All the prophets lived in poverty and abandoned worldly pleasures. Their lives were
spent in guiding people. That is why they suffered a lot.
The following is a very brief but necessary information about the prophets
mentioned in the Qur'an.
Every prophet has a truth and spirit, a mind and heart, and a soul. Of these, his truth
and soul are from the light of the Zati names of Allah. His mind and heart are from the light
of the Attributes of Allah. His soul, on the other hand, is created from the light of the Active
Names. Below, it is stated under the influence and sovereignty of which name of Allah, i.e.
from the light of which name, each of these elements is created.
Imprint Prophet Muhammad (PBUH)

The People to Whom To all humanity.
He Was Sent
Father's Name Abdullah (R.A.)
Mother's Name Amine (R.A.)
Downloaded Book The Qur'an.
Survival Time 63 years.
Blessed Tombs It is in Medinai Munawwara, in Ravza Mutahhara.
Nickname There are many of them. The most famous ones are Habib, Ahmad,
Hatemen Nebi, etc.
Truth The Truth of Prophet Muhammad (PBUH) is the truth of truths. And
the attributes of all heavenly levels are manifested in his glorious
name.
collected.
The Spirit. From the light of all the Names of Allah.
Mind Again from the light of all the Zati names of Allah.
Heart It is one of the lights of all the attributes and names of Allah.
Nafsi It is from the light of all the actual names of Allah Ta'ala.
He is the Father of the spirits (ebül ervah). No Prophet will come after Him.
Imprint Adam (A.S.)
The People to Whom First human being
He Was Sent
Sent From Serendip Island.
Downloaded Book Ten Suhuf (Sahifa).
Survival time 960 years.
Nickname The ancestor of all people (ebül beşer).
Spirit Adam is from the light of Allah's Name Zat. It is reported in the event
of Miraj that their blessed souls wander in the first layer of the sky.
Mind and Heart Rahim is from the light of Rahman.
Nafsi Bedi is from the light
Imprint Noah (A.S.)

The People to Whom Egyptian tribe
He Was Sent
Downloaded Book None.
Blessed Tombs Three places are mentioned for this, namely Kufa, Kirkuk, and the
cave of Ibrahim (AS).
Nickname The second Adam.
Destruction of the It's with the flood.
People
Truth and Spirit Salutations from the light.
Mind and Heart From Shekur.
Nafsi Muntakim (avenger). Hafiz (Protector).
Feature Upon the denial of his people, he was ordered by Allah (swt) to build
a ship, and a pair of each kind of creature was taken on this ship.
and after the ark was completed, the flood started.
After the destruction of the unbelievers, the ship was placed on
Mount Kaf.
Imprint Hud (A.S.)

The People to Whom The tribe of Ad
He Was Sent
Sent From Yemen.
Blessed Tombs It is in Makkah, next to the seat of Ibrahim (AS).
Truth and Spirit Believer.
Mind and Heart Kahhar.
Nafsi Hadi (One who guides), Zar (One who harms).
Imprint Salih (A.S.)
The People to Whom The tribe of Thamud
He Was Sent
Blessed Tombs It is said to be between the Ruku and the Maqam in the Ka'bah.
Destruction of the On fire.
People
Truth and Spirit Bedi.
Mind and Light Muhsi (Counter).
Nafsi Fettan (Opener), Kabıd (Kabzedici, soul receiver).
Imprint Ibrahim (A.S.)

Father's Name Azer.
The People to Whom Samoğullari.
He Was Sent
Downloaded Book 10 Suhuf (Sahifa).
Blessed Tombs It is said to be in a cave in the town of Halilurrahman near Jerusalem.
Nickname Halilullah (means friend of Allah).
Truth and Spirit Aziz.
Mind and Heart Halim.
Nafsi Rezzak, Rashid.
Feature As soon as he was born, he stood on his feet and said, "La ilaaha
ilallahu vahdehü la sharika lehül mülkü ve lehül hamdü alhamdhu
lillahillezi halekani ve
"belagani".
Imprint Ismail (A.S.)

Father's Name Ibrahim (A.S.)
Mother's Name Hagar (R.A.)
The People to Whom The tribe of the Jurhum.
He Was Sent
Blessed Tombs Unknown
Truth and Spirit Cebbar.
Mind and Heart Halim.
Nafsi Mucib, Hasib, Rakib.
Feature I- was the first one to be asked to be sacrificed, 2- Our Prophet was
from the descendants of Ishmael (A.S.).
Imprint Lot (A.S.)

Father's Name Hasan bin Tariq
The People to Whom The people of Sodom (Sedum).
He Was Sent
Destruction of the With the Zelzele.
People
Survival Time Unknown
Imprint Isaac (A.S.)

Father's Name Ibrahim (A.S.)
Mother's Name Sara (R.A.)
The People to Whom Beni Israel.
He Was Sent
Blessed Tombs He was buried in the cave in the town of Halilurrahman near
Jerusalem.
Truth and Spirit From the light of the Almighty.
Mind and Heart Rauf.
Nafsi Deputy, Bais.
Feature It is said that the prophets up to the Prophet were descended from
Isaac (A.S.).
Imprint Jacob (A.S.)

Father's Name Isaac (A.S.)
The People to Whom Canaanites
He Was Sent
Blessed Tombs He was buried in a cave in the town of Halilurrahman near Jerusalem
Truth and Spirit Kebir.

Mind and Heart Vedud.
Nafsi Halik (Creator), Bari.
Imprint Yusuf (A.S.)

Father's Name Jacob (A.S.)
Sent From Egypt.
Blessed Tombs He was buried in the cave in the town of Halilurrahman near
Jerusalem.
Truth and Spirit Allahu ta'âlâ's Zat names are from His light.
Mind and Heart Kaadir.
Nafsi Musavvir, Hafiz, Afüv.
Feature l- He became the sultan of Egypt. 2- He has the most beautiful face of
all created until that day.
Imprint Ayyub (A.S.)

Sent From Beni Israel.
Truth and Spirit Gayb.
Mind and Heart Sabur.
Nafsi Vasi (Wide), Tevvab (Repentant).
Feature l- He was very rich. 2- He was very generous. 3- He suffered many
troubles. 4- He was very patient.
Imprint Shuayb (A.S.)
Father's Name Milka.
The People to Whom Sons of Median.
He Was Sent
Destruction of the Hot Wind
People
Blessed Tombs It is between Ruku and Maqam in Mecca.
Truth and Spirit Majid.
Mind and Heart Karim.

Nafsi Muksit.
Feature They called him the orator of the prophets.
Imprint Moses (A.S.)

Father's Name Misha (Imran).
The People to Whom Beni Israel
He Was Sent
Downloaded Book Torah (40800 words, consisting of admonitions and advice)
Nickname Kelimullah (the one who speaks with Allah).
Truth and Spirit Celil and Ula.
Mind and Heart Alim.
Nafsi Muiz (the one who honours, makes glorious), Muzil (the one who
disgraces, makes disreputable)
Feature His curtained conversation with Allah Almighty on Mount Sinai. He
was given a miraculous staff. Crossing the Nile River on foot.
Imprint Harun (A.S.)

Father's Name Misha (Imran).
The People to Whom Beni Israel.
He Was Sent
Downloaded Book None
Survival Time Unknown
Truth and Spirit Zahir, Batin. He became Zahir with His grace and Batin with His secret.
Mind and Heart Gaffar (Forgiving), Latif.
Feature He is the brother of Moses (AS).
Imprint
The People to Whom
He Was Sent
Downloaded Book
Survival Time
Blessed Tombs
Joshua
(A.S.) Beni
Israel.
None
Unknown
Unknown.
Kiinyesi
The people to
whom it was sent,
the downloaded Ki
tap Life span
Blessed Tombs
MAN AND FAITH
Man is created for faith. When you lead him to disbelief, you turn the water
backwards. Societies are established and run on the basis of the harmony of conscience of
individuals. The common thread in their harmony of conscience is faith. " This statement
emphasises the importance of faith by stating the inevitability of the disintegration and
disintegration of faithless societies.
Whenever a prophet was sent to mankind to govern and guide the people in the will of
Allah, instead of accepting the message based on its intrinsic value, people demanded
extraordinary proofs and miracles from the messengers of Allah. This shows how difficult a
passage mankind will pass through in reaching faith and belief, and the importance of the
struggle with his ego in finding the right path. However, the prophets were given miracles by
Allah.
The extraordinary events, signs, wonders, miracles, which are given as a guarantee, are
done by Allah Himself, and mankind should remember this subtle point and remember that
the prophets are also the servants of Allah and that the Messenger of Allah said, "The
greatest degree is the degree of servitude to Allah". Thus, he should attain the happiness of
believing in Allah, His Books and His Messengers without any hesitation.
Every human being who believes in the existence and unity of Allah believes unconditionally
in the last divine book, the Qur'an, and in the last prophet, the Messenger of Allah. "Is it not
enough for them that We have sent down to you (O Muhammad),
It is constantly recited to them. Surely there is in it mercy and wisdom for a people who will
believe" (29:51). As it is stated in verse 56 of Surah Zariyat, "the wisdom of the creation of
man is to recognise Allah and to worship and serve Him".
It is the belief in God and the love of God that gives us greatness in the universe. This is the
most superior aspect of us. It is our Messenger of Allah who teaches man this sacred side of
himself, takes him out of all predicaments, and makes man the most valuable creature.
With a deep sensitivity to God's art, to what is worthy of the superiority of our human
being
We watch and thank him every moment. In the path of the Qur'an, which is the greatest
miracle of the last Islamic Prophet, the Messenger of Allah, the most superior creature of
all universes, and in the light of the Sunnah of our Prophet, we will follow a rational,
scientific and
with full faith, we are grateful to be Muslims.
Not only in the Islamic world, but also among Christians, pagans and atheists,
many thinkers, scholars and scientists have many researches, analyses and thoughts
about the existence and unity of Allah, the greatness of the Messenger of Allah and
the inaccessible superiority of the Qur'an. A very limited number of them are
summarised below. A complete faith
It may be a warning to the hearts that have not reached and have not yet
understood the greatness of Islam. Hida- yat is from Allah.
35
PURIFICATION OF THE SOUL
Human Kamil
There is no doubt that our Prophet was the first and unique example of the perfect
human being. The previous prophets were also perfect people according to their degrees.
Whoever obeys the principles of the Prophet, fulfils the requirements of the religion of
Islam, and follows the path he has shown, can also reach the bliss of being a perfect person.
The way to do this is to fight with the nafs.
The human being is normally at the level of nafs emmare. This nafs must be purified,
educated and reformed so that it can be purified and become nafs puriye or nafs kamile.
Do not think that this is an easy endeavour! The nafs emmare, which has gathered all
bad morals in itself, will fight you with all its power until its death. It will ambush you like
the most implacable enemy, it will strike you down from the side you trust the most, when
you least expect it. Our Prophet, upon the return of a most difficult battle, said: "Now we
are going from the small war to the greatest war (jihad akbar)." Those around him said: "O
Messenger of Allah," they said, "what war can be more severe than the one we have just
fought?" The Messenger of Allah said:
"Fight the flesh."
However, do not be afraid. Do not let the horror of the enemy of the nafs discourage
you and make you despair. Allah gives glad tidings in His Qur'an: "He who purifies and
cleanses his soul has surely attained what he hoped for and has attained salvation" (91:9);
and : "Allah loves the purified" (9:108). "He who keeps himself pure, remembers his Lord and
prays, has surely attained what he hoped for, salvation" (87:87).
: 14-15).
Then the thing to do is to kill our nafs. We must overcome it before it destroys us. In the
Qur'an it is said: "Kill your nafs" (faktillu
enfiisekum. Al-Baqarah, 2:54). The hadith of our Prophet also points to this: "Die before
you die" (mutu kable en temutu). It should be emphasised that what is meant here is not
suicide, killing each other or anything else; otherwise, how can one die "before death"?
No; what is meant here is to kill the emmare of the ego, that is to say, its imperiousness,
its selfishness. We have to kill the bad parts of our ego; we have to reform its bad morals;
we have to eliminate its bad habits. Until we purify it completely, until it reaches complete
purity, then, as Abdul Qadir Geylani Hz. stated, the call comes, "Do not kill your nafs" (la
taktillu enfusakum: Nisa 4:29, Enam 6:151). The battle is over, the nafs is defeated, and
then the nafs, which has been in constant rebellion in one way or another until now, finally
recognises its Lord and submits to all His commands. Hadith of the Prophet
It is realised: "The knower of the soul,
He knows his Lord" (man arefe nafsahu faqad arefe Rabbahu).
Our Prophet said: "Every human being has a devil." His Companions pondered over
this statement, then asked timidly: "Do you also have a devil, Messenger of Allah?" Our
Master replied: "Yes! And my devil is tougher and more difficult than all of you." His
companions were surprised: "Oh my Lord, how can this be? Who is more moral than you,
who follows Allah's commands better than you? " Our Master smiled: "I have made him a
Muslim."
This is the pinnacle of Islam.
Ilmi Ledün
Ledün science is the science of secrets; it is the knowledge belonging to the realm of
the unseen. As a result of the great efforts of mankind, science and technique have reached
their peak today. Modern science and technique are completely orientated towards the
research of the material world. However, every event in nature, every technical invention of
human beings has a counterpart, an equivalent, in our inner world, that is, in the realm of
meaning. Allah Almighty says in His Book: "We shall show them Our signs (i.e. Our signs) on
the horizons (outside) and in their own souls" (41:53).
Therefore, every event and discovery we observe in the external world has a
corresponding reality in our own inner world. In this respect, every secret discovered by
science is a secret
It is a part, but we cannot comprehend its inner meaning. In other words, we, too, could have
the knowledge of ledun - if only we could realise the inner meaning of external events.
A hadith narrated from the Prophet is as follows: "Ashbahikum awrahikum,
ervahikum asbahikum." In other words, bodies are (in the final analysis) souls and souls are
bodies. This statement is both compatible with the understanding of tawhid (unification)
and shows that the laws of the physical world have their counterparts in the spiritual world
and the laws of the spiritual world have their counterparts in the material world. Therefore,
progress in the material sciences, if a correct interpretation can be achieved, also leads to
progress in the spiritual sciences.
Based on these ideas, we can draw an analogy between the purification of the soul
and an event in the external world. The transformation of coal into diamonds resembles
the purification of the soul in some ways. As it is known, coal was formed in ancient times
when forests were buried under the earth. The raw material of coal is wood; the trees
remained under the earth for thousands of years and eventually became charred. However,
this cannot explain the transformation of coal into diamonds.
In order for this to happen, the coal (graphite) must be exposed to very high
temperatures (more than 3,000 degrees Celsius) and pressures (above one hundred
thousand atmospheres) far below ground. In other words, it is certainly not an easy task.
This is also the reason for the rarity and value of diamonds. But if the coal is subjected to
these conditions, the result is
changes and crystallises: The result is diamond, pure carbon. The black coal is replaced by
a sparkling, transparent diamond. And because it is pure, it leaves no ashes when burnt.
Here, what everyone who purifies his soul does can perhaps be likened to striving to
attain the "diamond body" of the human Kamil.
A SYMPHONY OF IDEAS: KAINAT
"The seven heavens and the earth and all that is in it glorify Allah. There is nothing
that does not glorify Him with praise. But you cannot understand their glorification." -
Qur'an, 17/44.
As stated in the verse, all beings glorify Allah at every moment, that is, they
remember Him. This remembrance cannot be seen and perceived by human beings.
However, can we not at least take a step towards understanding it?
Let's start with our heart. Our heart beats in a rhythm called "systole" and "diastole"
in medicine. And whether we realise it or not, it says "Allah Allah..." an average of 80 times
a minute.
Our breathing is also like this. Our lungs fill with "Al" and empty with "lah" with every
breath.
Our life depends on this dhikr of our heart and lungs. Without them, our life
It won't.
From this point of view, seeing all rhythmic movements in nature as a dhikr
It is possible. All beings in nature are in constant repetitive movements, and these
movements constitute a dhikr with each repetition. Every rhythmic movement is a dhikr.
The Earth revolves around itself once every 24 hours, thus forming a day.
Part of this day is day and part is night. The world's dhikr of "Allah" is a long dhikr.
Our earth rotates around the sun once a year. In this way, seasons are formed.
Therefore, the second dhikr of the earth is a dhikr that lasts even longer, one year. With this
movement, our earth repeats the dhikr "Allah" once a year.
The other planets revolving around the sun also have "days" and "years" of different
durations. These constitute a dhikr in each repetition.
A bird flying in the air makes a dhikr every time it flaps its wings, and it takes wings
and flies on this dhikr. It is as if it has "wings of dhikr".
In nature, there are dhikrs of long duration as well as dhikrs of very short duration. Let
us start with sound waves to analyse them.
Sound waves are produced when the molecules in the air vibrate, that is, when
they are constantly travelling back and forth. When these vibrate at 32 to 16 thousand
vibrations per second, they become audible to humans. That is to say, every vibration is a
dhikr. Every wave
The repeated ascent and descent is nothing but the mention of the name "Allah" once.
From here we move on to electromagnetic waves. One vibration per second is called
Hertz (Hz). The waves that reach our radios and televisions and turn into sound and images
there are in the order of thousands, millions and even billions of Hertz (kilo-mega and
gigahertz).
Light rays (photons), which come to our eyes and enable us to see the outside world,
have much higher frequencies and much shorter wavelengths. Yes, photons chant trillions of
times per second.
We leave our house, we get in our car. We turn the ignition key. The engine of our
car starts to rotate and turns the wheels by saying "Allah" once in each revolution. The
wheels repeat the word "Allah" once in each complete turn. If the wheels of our car did not
do this, we would not be able to go from here to there.
Let us turn to the sun, which gives us life and vitality. Spots appear on the surface of
the sun at intervals of 11 years. This chanting of the sun is repeated with a frequency of 11
years.
If we consider each repetition as a dhikr, do we have to be limited to movement?
Matter is the frozen form of energy, that is, of motion. At least that is what Einstein says.
Let's make ourselves smaller and smaller; let's start travelling in the realm of atoms, the
basic particles of matter. We have entered a piece of matter, and we are confronted with
an atom like a huge world.
(or molecule). We're walking past him.
Then another of the same, then another... Countless atoms arranged side by side like
the beads of a rosary.
When this event is repeated millions and billions of times, would we be wrong if we
start to think of matter as a frozen form of dhikr?
Considering matter as a "frozen state of dhikr" opens the door to thinking of
repetitive patterns and symmetry as dhikr. The simplest example of this is crystals. A crystal
is formed by the continuous repetition of a simple or complex molecule in a highly
symmetrical order and within the framework of certain geometrical shapes. Another
possible point here is to include Esma-ul-Husna (the Beautiful Names of Allah) and all other
Esma within this framework.
to be able to receive. For example, a molecule can represent the names of Allah such
as Rahman, Rahim... individually or as a combination of them. Thus, each different crystal can
represent
It can be considered as a different dhikr. The geometrical patterns in Islamic art can also be
seen as a "still dhikr" consisting of different names.
Modern science has shown us that the cornerstone of life is the DNA molecule. This
molecule is shaped like a "double helix". In other words, two molecular chains in the form of a
helix are linked together to form a larger DNA molecule. Here, too, the helix structure is
continuous
It forms a "chain of dhikr" by being repeated. Therefore, all living beings derive their vitality
from this continuously repeated dhikr.
These examples, of which we have taken only a few here, can be multiplied infinitely.
And thus, we see that the whole universe consists of a "symphony of dhikr" consisting of
infinite repetitions of the dhikr "Allah" in infinite varieties. Each creature has a dhikr in
accordance with its own creation characteristics.
in a way, according to its own unit of time. And these endless repetitions weave the fabric of
the existence we call the universe.
Of all these, the most virtuous and the highest of dhikr has been given to man.
Man is connected to Allah with his faith, knowledge, medicine, technology and his whole
being. Therefore, conscious dhikr will ensure man's active participation in the symphony of
the universe.
The dhikr of all beings other than human beings, even the dhikr of the human being's
own body, is involuntary; it goes on and on as programmed by Allah for the whole universe.
The dhikr of the human being with his own consciousness and will means that he actively
contributes to the countless dhikrs of the universe. According to the intensity, depth and
perfection of his dhikr, the human being accompanies another level of the dhikr of the
universe. Human dhikr is a complementary element of the symphony of the universe's dhikr,
just as a singer accompanies a piece played with musical instruments. The priority of
importance is in the dhikr of the human being, because the musical instruments give a
complementary depth to the song sung by the lead singer.
CUSTOMULLAH (SUNNATULLAH)
They say, "We do not see Allah. Who gave the ability to speak to the man who says
that he does not see Allah?
Look at the way man was created: Firstly, he was a single cell in his mother's body. This
single cell feeds, animates and reproduces like a human being. On the one hand, while billions
of cells are formed from a single cell, Allah creates organs (limbs) from them. Biologists call
this
"the embryonic stage", and simplified it. However, think of the bones, brain, ear and veins.
What great works of art these are. Isn't there an artist of these works of art? That is Allah,
and these works of Allah are called "Adetullah".
He who says we do not see Allah, let him see himself: Allah has created an eye of
flesh, it sees; an ear of flesh, it hears... He created a nose out of flesh, smelling, and a
tongue out of flesh, tasting. Can these be given to nature, to spontaneous creation?
If God had created man retarded, who would have given him superior intelligence
and ensured that he would study and pass his classes?
Who is the one who gave birth to the human being who did not exist a hundred years
ago, gave him vitality and movement, provided the order of the body, and integrated the
order of the body with the order of the universe?
When we think of Adetullah, we also think of the totality of the laws, formulas,
equations and theorems in sciences such as physics, chemistry, mathematics, biology,
astronomy and medicine.
Yes, it is God who has established these laws, but it is scientists who have discovered
them. Indeed, the founders of modern science, such as Newton and Descartes, knew that
the laws of nature were established by Allah. They were aware that science means the
research and discovery of these laws. Allah, who laid down these laws, gave only human
beings the brain to understand them. Creatures other than human beings have nothing to
do with religion and faith, and those who depart from them have lost their humanity.
When some people call the laws laid down by God natural laws or natural laws, they
think that they are imposed on nature by nature itself.
Whereas :
Nature is a work of art; it cannot be an artist.
Nature is an embroidery; it cannot be an
engraver.
Nature is judgement, it can't prevail. |
Nature is Shari'ah-i-Fiṭrî (the laws of creation), it cannot be Sari (lawgiver).
Nature is a creature (creature). It cannot be Khalik (Creator).
Nature is law, not might.
Nature, Naturalism, once the national philosophy of France, cannot be a religion for a
Muslim.
No matter how great nature is, it is nothing compared to Allahu Akbar. Because nature
God is the creator and ruler.
Let man look at the museum of the universe. Who created, arranged and organised
these works of art? Is there anyone who can make more perfect than these artefacts?
Let man look at the earthly palace: The sky, the dome; the sun, the chandelier; the stars,
the lamps. And the earth
What has been created from these things, life has sprung from the waters, an orchestra has
been formed with the sound of birds. But "habits" have covered these facts like a thick
curtain. This blinded the human being's ability to investigate, learn and think. Then the
causes were emphasised:
Just as vegetables are created from the earth. Look at the simplicity of the soil and the beauty
of the apple.
Is it not the Kerim Creator who created the rose from the dung and turned the
stench of dung into the smell of roses?
Just as there are law-makers and those who put laws into practice everywhere,
Adetullah is a set of laws, a collection of laws. It is Allah who puts these laws into practice
in everything from atoms to solar systems.
Allah manifests with His attributes, creates, sustains and kills everything. He who says, "I
do not see Allah" does not know the One who gives life. Who does not see the difference
between the living and the dead,
He cannot understand Adetullah.
Sunnahullah has the same meaning. These are the parts of the Shari'ah.
Allah could have created the universe in a very different way and with very different
laws, but He chose to create it in this way; this is the Sunnah (way) of Allah. The miracles
that Allah bestows on His prophets and the miracles that He bestows on His servants, i.e.,
His temporary suspension of the laws of nature, which is His custom, are also a sign of His
infinite power over us, His servants.
out of mercy, for our salvation.
He who understands Adetullah well. He also understands Rabbani activity. He
also understands Allah's sovereignty. He knows that nothing can be done secretly
from Him, he lives in the halal circle.
He knows that Allah, who created the world, has also created the Hereafter. For this
reason, he keeps an account of his life and becomes his own accountant.
The one who does not obey the custom cannot be successful. The prayer of the one
who neglects the causes and only prays may be accepted in a different sense. A lazy person:
"O Lord, increase my sustenance". However, if the one who ploughs his field says: "O
Rezzak-ı Kerim (Generous Provider), increase my sustenance" and "Protect me from
disasters such as hail and drought", it would be a complete prayer.
While the developed countries have developed by following the Customary Law
(through experience and experimentation), the Islamic countries have not followed the
Customary Law (Sunnahullah) and have abandoned actual prayer.
Prayer with the tongue cannot be enough. The prayer must have "possibility". The
reasons must be fulfilled (this is the actual prayer), and then the prayer must be made with
the tongue.
If you don't pray, what is your importance?
Conclusion: Every creature is a miracle of Allah, it can also be called Adetullah.
Because Allah has created even the smallest, most insignificant being with countless laws and
wisdom. The important thing is that the servant pays attention to Allah. He who does not pay
attention to Adetullah cannot be successful in the world.
The collective conclusion from all this is the following:
He should be with Allah at all times, should not forget Allah, and should always fulfil
Allah's commands as a human being.
WHY ARE OUR PRAYERS NOT ANSWERED?
"Pray to me, and I will answer you," says our Almighty Lord in His verse. He says. But
it is also a fact that many of our prayers are not accepted. When they asked the reason for
this from the great wise man Ibrahim Ethem Hazretleri, he answered as follows:
Your heart is dead of ten things:
You recognise Allah, but you do not do justice to Him.
You read the Book of Allah, but you do not act upon it. You
claim to be the enemy of Iblis, but you follow him.
You claim the love of Rasulullah, but you have abandoned his footsteps and Sunnah.
You claim the love of Paradise, but you do not work for it.
You say that you are afraid of fire, but you do not shun sins. You
believe that death is real, but you do not take precautions against it.
You are preoccupied with the shame of others, but you do not leave your own shame.
You eat the sustenance given by Allah, but you do not give thanks to Allah.
You bury your dead, but you do not learn from them. For
the acceptance of our prayers:
— Start with the Besmele.
— Praise and thank our Almighty Lord at the beginning and at the end.
— Bring salawat to the Messenger of Allah.
— Repent a lot.
— Pray with respect, love, hope and fear.
— Pay back your debts.
— Our prayers should be general.
— No hardness of heart.
— We should not curse.
Be like the sun in compassion and mercy. Be
like the night in covering the faults of others.
Be like the river in generosity and generosity.
Be like the dead in anger and
irritability. Be like the earth in
humility and modesty.
Appear as you are, be as you appear.
Hz. Mevlana
The one who is truly

in love drinks the
drink.
How high the mountains
are, the way goes over
them Dervish Yunus
shows the way to the
wayless and makes them
pleasant Yunus Emre
PRAYER
O GOD, grant that we may bring peace wherever we go; that we may be reconcilers and
unifiers, not divisers. Grant us to spread love where there is hatred, forgiveness where there
is injury, faith where there is doubt, hope where there is despair, light where there is darkness
and joy where there is sorrow.
ALLAHIM, not from those who see flaws, but from those who cover flaws; not from
those who seek consolation, but from those who seek consolation
not those who expect understanding, but those who show understanding; not those who only
want to be loved, but those who love.
Grant us to be among those who, like the rain, do not spare anything and bestow
vitality wherever it flows, like the sun, do not spare anything and illuminate all beings with
its light, like the earth, do not spare anything and bestow its blessings on everyone, and like
the night, cover all shame and cover all shame, and prepare the universe to rest.
Grant us to join the ranks of those who give not take, those who are forgiven because
they are forgiving, those who are born with the truth, live with the truth and die with the
truth, and those who are reborn in eternal life. AMEN.
O ALLAH, may your salutation to Prophet Muhammad (PBUH) and his Household and
beneficiaries be in the number of the creatures, in the proportion of your pleasure, in the
weight of the arch, in the amount of the ink of the words.
O ALLAHIM, make us of those who trust in You and bind their hearts. We are poor
servants, make us rich. We are weak, make us strong. We are sinners, forgive us. Make us
fixed on the religion you are pleased with.
ALLAHIM, I wish the opportunity to worship in the world, the consciousness of avoiding
sins, and in the hereafter, I wish to see your paradise, your Jamal and to be safe from your
punishment.
O, the owner of every poor, O heartbrother of every lonely, you are my partner in
sorrow both in this world and in the hereafter.
Take my life while I am a Muslim and make me righteous. You are the last stop of
troubles and complaints and the goal of requests.
Have mercy on the tear of this petitioner. Lord, to whom shall I take refuge when you
are the sole owner?
ALLAHIM, grant us to do what you are pleased with. Make us alive with our worship of
You.
My Lord, do not reject my prayer, do not leave me to my own power and strength,
have mercy on my helplessness. Pity my poverty and misery, and do not treat us as we
deserve.
As You protect our faces from prostrating to others than You, protect our hands from
opening them to others than You.
ALLAHIM, Salat and Salam (As-salamu Alaiklaa ayyu an Nabiyyu) to our Master Hz.
Peace be upon Muhammad (PBUH) and his companions. May such a Salat protect and save us
from all kinds of fears, calamities and the like. May it cleanse us from all blemishes and faults,
sins and rebellions and cause all our sins to be forgiven. AMEN.
O ALLAHIM, I take refuge in your consent and forgiveness from your punishment,
from you to you again. I cannot glorify you as you glorify yourself.
O Allah, keep me away from sins as You keep the East and the West away from each
other.
AMEN.
O ALLAH, grant me faith and certainty without unbelief at the end, and a mercy that
will bring honour in this world and the Hereafter.
O Allah, give us a fear that creates a barrier between us and our sins, an obedience
that will lead us to Paradise, a faith that will ease the calamities of the world.
O ALLAH, make my life a means of increasing all kinds of good and my death a
means of salvation from all kinds of evil.
ALLAHIM, I take refuge in You from the heart that does not fear, from the prayer that is
not accepted, from the soul that is not satisfied, from the knowledge that does not benefit.
O ALLAHIM, make us among those who are in Hidayet and those who
lead to Hidayet. I seek refuge in You from wasted life, stinginess and
poverty.
Help us to worship You, to thank You, to remember You. ALLAHIM, You are
forgiving, You love forgiveness, forgive us too.
O Erev of the Erev of the Erev, O Erev of the Last of the Last, O Owner of firm strength
and power, O Mercy of those who seek help, O Merciful of the merciful, O Unparalleled
Inventor of the heavens and the skies, O Owner of honour and grace, protect me from the
fire. Amen.
O Allah, O Aziz, O Kerim, the Most Merciful and the Most Gracious, save me from severe
torment.
ALLAHUMMA SALLI ALA SEYİDİNA MUHAMMADIN WA ALA SEYİDİNA MUHAMMAD WA
SALLİM.
Al Fatiha for the acceptance of our prayers... Amen.
PRAYER
Praise be to You, Almighty Lord, the Creator.

Allahumma salli ala Sayyidina Muhammadin wa ala âli Sayyidina Muhammad and
Sellim. Bismillahirrahmanirrahim.
O Allah, whatever favours Your righteous servants have asked of You, I ask You for
them. Whatever evil your righteous servants have sought refuge in You from, I seek refuge in
You from all of it. O our Lord, grant us favours in this world and favours in the Hereafter.
Protect us from the torment of hell. Amen.
O Allah, I ask You to love You, to love those who love You, and to do the deeds that will
lead to Your love and affection.
I have surrendered all of my worldly and hereafter affairs to You. I take refuge in You, O
Lord, in my life and death.
Be pleased with your winnings, patient with your troubles; make me one of
your servants who are grateful for your blessings, O Lord. Do not leave me in
the hands of my ego and those who do not recognise You even for a
moment, O Lord. Amen
O Allah, the Owner of Celâl and All-Gloriousness, Who abides by His own Essence and
whose existence is from Himself and who is not in need of anything!
Peace be upon our beloved Prophet Hazrat Muhammad Mustafa sallallahu 'alayhi wa
sallam, who has gathered the most perfect knowledge in himself, the Qutb-u Rabbanî, the
distinctive sign of the highest robe of faith, the source of generosity and goodness, the owner
of heavenly auspices, and the possessor of spiritual sciences. Amen.
You created the world of existence in honour of his face and because of him, you gave a
licence to things.
May Your Salâttu Salâm be upon Muhammad Mahmud, whom You have given, Your wise
Jalâ' and Your gracious Jamâ', and upon his family and his companions, and upon those who
follow him in both Shari'ah and Tariqa' and follow him correctly. Amen.
O Allah, we tawassul to You through our beloved Prophet Hazrat Muhammad Mustafa
sallallahu 'alayhi wa sallam. Make us reach the truth of Your Essence, Attributes and Names,
and Your Acts and Works through Your Messenger, who has the secret of Kabe Kavseyn Ev
Edna. So that we may not see, hear or feel anything other than You and may not find anything
other than You in the body. Amen.
O Allah, immerse us in the glory and honour of our beloved Prophet Hazrat
Muhammad Mustafa (peace and blessings of Allah be upon him) ascending in his Maqam
al-Mahmud. Gather us under His Banner of Praise known as Livâül Hamd. Amen, yâ Muin.
And salâmun alal mursalîn, vel hamdülilâhi rabbil âlamîn. Peace be upon you, O
Rasulullah, peace be upon you, peace be upon you, O Messenger of Allah, peace be upon you,
peace be upon you, peace be upon you, peace be upon you. Wal hamdülillâhi Rabbil âlemîn.
Al Fatiha.
Our Almighty Creator, Praise and Glory be to You.
Allahumma Salli alâ Sayyidinâ Muhammadin and alâ âli Sayyidinâ Muhammad and
sellim.
ACCIDENT AND DESTINY
One of the conditions of faith in Islam is to believe in Accident and Destiny without
hesitation. Destiny means "measuring, shaping, moulding, moulding, appreciating,
allocating, allocating a share for everyone". The difficulty in understanding this subject,
which is related to human will and actions, has caused debates and disagreements between
the theological scholars and Islamic thinkers throughout Islamic history. As a result of these
disagreements, a number of sects, which are considered to be outside the Ahl al-Sunnah,
have emerged and the difference of opinion has deepened. However, a person who
believes in Allah and His attributes also believes in Accident and Destiny. Because Allah
Almighty
The attributes of Knowledge and Will include fate, while the attribute of Taqwîn (making and
bringing into being) includes accident.
Accident and fate are the same in one sense. In another sense, fate means Allah's
providence and accident means the execution of this providence and the fulfilment of its
judgement. In the universe, fate, plan and
programme, measure and balance prevail.
Within the thought of Ahl al-Sunnah wal Jama'at, we believe that a universal destiny
prevails wherever human will is involved. Every being created in the universe, from atoms
to galaxies, from the micro world to the macro world, everything has been determined and
determined in Levhi Mahfuz. When analysed from this point of view, since Accident and
Destiny is a very important condition of faith, it is also declared within the conditions of
faith and explained as one of the conditions of the Amentü.
In the famous hadith of Jibril, narrated by Hazrat Umar from the Holy Prophet,
Accident and Destiny are listed among the principles of faith. It is narrated that one day
while the Holy Prophet was sitting with his companions, Gabriel (Gabriel), who came in
human appearance, asked the Holy Prophet what Iman, Islam and Ihsan were. To the
question, "What is faith?" the Prophet replied, "Faith is belief in Allah, His angels, His books,
His prophets, the Last Day, destiny, good and evil.
It is to believe without hesitation that it is from Allah". Thus, they explained to the
Companions the conditions of faith and that fate is one of the principles of faith.
The 22nd verse of Surat al-Hadid reads as follows: "No calamity has ever come upon
the earth or upon your own souls that was not written in the Book before We created it.
Surely this is easy for Allah." Al-Mulk, 67/12: "Those who fear their Lord without seeing, for
them is forgiveness and a great reward." An'am, 6/69: "The keys of the unseen are with
Him. He alone knows them. He knows everything that is in the land and the sea. There is
not a leaf that falls, nor a grain that is buried in the darkness of the earth, nor anything wet
or dry that is not in a manifest Book." Yasin, 36/12: "Surely We raise the dead. And We
write down what they send forth and what they leave behind. We have already written
everything in a clear book.
We have recorded it". There are also deep warnings and commands in Surat al-Qamar
verse 40, Surat al-Furqan verse 2, Surat al-Maryam verse 21, Surat al-Töwbah verse 51,
Surat al-Ta'ha verse 72, Surat al-Rad verse 8.
The subject of accident and fate is a subject that human beings cannot solve with
their minds, are incapable of understanding and explaining it fully. It will remain a divine
secret until the Day of Judgement. For this reason, the Messenger of Allah (saw) ordered us
to be content with believing that Allah has created accident and destiny, good and evil, and
not to enter into a discussion. It is narrated from Abu Hurayrah and Anas Bin Maalik that
the Prophet saw a group of people discussing the issue of fate. With anger and wrath, he
said, "Is this what you are charged with, or is this what I have been sent to you for? Those
before you perished because they argued about this matter. Do not discuss this matter
do not do it."
The views of Ahl al-Sunnah on this issue can be summarised as follows: 1- The servant
is responsible for all the acts that he does with his own will and decision and within his will.
2- Allah is the only creator. He is the Creator of everything and the acts of the servant as
well. There is a universal destiny in everything. His Eminence Mevlana says on this subject:
"Providence is right, but the servant's work is also right. What did you sow that you did not
reap when the time came to reap it? Our wailing is proof that we are helpless and
powerless. The fact that we are ashamed of what we have done is proof that we have will. I
seek refuge from the accident and fate of Allah to the accident and fate of Allah." He says,
"What you lose because of providence will surely remove trouble from you, know this."
God Almighty is beyond any material measure and explanation, the past and the future,
He determines and appreciates all kinds of behaviours we do and will do with all their
causes and consequences, including our will, with His infinite knowledge. And we do it with
our will when the time comes. For example, when the time table for 365 days is made and
the prayer
It is like calculating the times in advance, down to the minute, and when the time comes,
standing before the divan of Allah and performing the prayer. In verses 27-28 of Surat al-
Takvir, it is stated, "That Qur'an is but an admonition to the worlds. For those of you who
wish to be on the path of righteousness", and immediately afterwards, by saying, "You
cannot wish unless Allah wills", it is stated that Allah is the one who wills everything, but
man is also given the right to will and do. Saffat,
37/96, "Allah is the Creator of you and of all that you do", indicating that creation and
creation belong to Allah Almighty, and in Al-Baqarah, 2/40, "There is nothing for man but
what he labours. Strive in the way of Allah. Run to Paradise. Ask Allah for a means.
Read, write, think", encouraging people not to remain helpless and asking them to use their
will. In Muhammad, 47/7, "If you help the religion of Allah, Allah will help you." In Rad,
13/11, it is stated that "Unless the members of a nation change their condition, Allah will
not change their condition" and it is stated that it is a conditional obligation for the human
being who has the will.
Therefore, man's share in his deeds is in the measure of the use of his will and
willingness.
Allah Almighty creates, brings into being and leads to the result. The human being's desire
to reach the end of the path he chooses and turns towards is his own. Allah Almighty is the
one who reaches it and creates the result. It is the servant who will be punished or
rewarded in the next world according to the type of his deeds. Allah Almighty, with His
infinite mercy and compassion, has created various occasions for us and has given us the
good news of paradise in return for the good deeds we will do with our small will. The
reward of those who can say "Lâ ilâhe illâ Allah" with unshakable faith, patience and
determination is the verse "My Paradise has become obligatory for you".
O Allah, do not keep us away from serving You. Do not separate us from the Sırat-ı
Müstakîm, do not separate us from the footsteps of Habib-i Ekrem. Do not deprive us of
your Sunnah. Treat us with your compassion and mercy. Include me among your favoured
servants. Bring you to the caravan of servants whom you have glorified with the offer of
servitude and who praise you as you wish and whom you have granted your vuslat. All
kinds of guidance are from You.
Amen.
SECRETS OF TAWHID
Hazrat Pir, Gavsül Âzam, Seyyit Sultan Abdülkâdir Geylâni Hazretts (May Allah bless his
secret) say:
"Allah Almighty manifested in the mirror of Jamal (beauty of face, favour), and in every
reflection the face of His Messenger appeared."
It is reported that Allah (swt) first manifested in the mirror of Jamal. But in every
reflection, which is the field of existence for the worlds, the face of Allah's Beloved, our
Prophet Hazrat Muhammad Mustafa Sallallahu Alaihi Wasallam appears.
Explanation: Muhammad (peace be upon him) is the universe.
The Messenger of Allah said in the hadith, "Allah created my light first and created
everything else from that light."
"When the Divine Divinity was manifested in every mirror, 'Esma' (Names of Allah)
appeared in this descent of the Truth. In other words, when His splendour was manifested
in every reflection, it was named with 'Esma' (Names of God), which are the places of origin
and sources."
Those who have given meaning to this couplet have given a beautiful example, how
beautifully they have explained the appearance of wahdat in kesr (i.e. unity in multiplicity):
"The sun is one sun, but it exists at every point of an infinite horizon of
manifestation. Since each of those points is a place of birth in terms of the knowledge
of difference, it is as if the lights of the splendour have diversified."
"In these places of infinite birth, He brought forth the works of His attributes. Here are
the artefacts...
Who is the Sani of these (i.e. the Artist who created them)?"
The works of Allah Almighty appeared with His Esma and we saw them. But what are
these artefacts and attributes, this Esma?
It is the Truth that exists with its body, is surrounded by its attributes, is known with
its Esma, appears with its actions, and is observed with its works:
"These qualities and Esma, artefacts, are the Universe, the Realm. That Universe is the
same Essence. For Allah is the Collector of everything."
O traveller of truth: Stand for a moment in the presence of the greatness of the claim
in the following couplet of Hazrat Gavs and realise how it makes one tremble...
This meaning, which declares universal monotheism (universal unification), is a level
that humanity can never comprehend with reason and logic. This tawhid summit can only be
reached with love and grasped with pleasure. Abdulkerim Ceylî Hazretleri, one of the
connoisseurs of meaning, comments on the subtlety of this couplet of the Greatest Gavs as
follows:
Gavs-ı Âzam, after saying that Esma and artefacts are the Cosmos and the Cosmos is
the same Essence, proves that this is the truth with the sentence "Allah is the gatherer". The
proof of the manifestation of Allah (swt) in the mirror of Jemal (beauty) with His essence of
Jalal (majesty)
By doing so, it establishes fraction in wahdat. In this way, it describes the Creator and the
created, the Creator and the universe.
And we say:
The real body existing with its own essence is Allah. The existence of the series of
events called the universe, of that apparent magnificence, while it has no existence with its
own essence, is because it returns to the truth of Essence. It is impossible for any of these
forms of existence not to be exhausted in the universal (universal) body. For this reason,
Gavs-ı Âzam, with the sentence "Allah is the universe", explains why the universe is the
same Essence.
The most important point:
Words such as "same", "equivalent", "equal", "similar", "equal" have different meanings
in the language of truth, in the language of marifat. Know well that by saying that one thing is
the same as another thing, the equality of those two things in terms of quality (attribute) and
quantity (amount) is not claimed.
For example, if I take a drop of water from the sea and say that this drop is the same
as the sea, am I claiming that the drop is equal, equal, similar to the sea?
No, no, no, no. The sea is still the sea, the drop is still a drop. Only with this statement I
prove that the drop has no existence outside the sea. And this is the truth itself.
Therefore, by saying, "The universe is the same Essence," it is not claimed that Allah
Almighty consists of the universe, nor that the universe is Allah. Allahu Teala is still Allah
and the universe is still the universe. Only the universe has no existence independent of the
Essence of Allah.
"There is nothing but the Truth in the field of existence. Everything is annihilated in the
essence of Ahadness (unity). There is no one who hears and is heard except Him."
Gavs-ı Âzam is now characterising the secrets in the verse, "Whichever way you turn,
you will meet the face of Allah" (feeynema tüvellü fesemme vechullah, 2/115):
"He is the light, the darkness, the elements of water, air and fire and
the sum total of nature. He is the sovereign of influence, the
command of accident, the saint and the sultan and the humble.
He is the Word and meaning, everything that has
appeared and will appear in the mind. It is He who
invented objects. He is the same as objects.
As He is the essence of all things, He is also the One who keeps each of them in a state
separate from the other.
The light of His sun shines from the stars, which are called 'people'. However, although
the sun is always rising and never sets, the sovereignty of the stars is not eternal."
The following couplets of Hazrat Gavs cover all the secrets of Tawheed and Sufism: "It is
as if the universe appeared when a part of your soul was separated from your essence.
However, this is neither from you
is definitely separate from you, nor is it definitely attached to you."
It is seen that this sublime saying is a truth that cannot be reached by reason and the
art of logic. Here is the secret of the unity of opposites. That is to say, seeing reunion and
separation at the same time, but not losing the difference of both manifestations. This
observation (realisation, perception) and mercy
degree is the goal of spiritual maturity.
"People are like snow. You are the water that makes that snow and is the body in that
snow.
But when the snow melts, its judgement is cancelled and the judgement of water is
manifested. This is an unexpected situation.
People are like snow. That is to say, all creatures are proxies in the bodies in which they
appear. However, they are like snow. They do not have independent bodies. Because the
body of snow is the body of water. And you are the snow.
you are the water that forms the body in the snow."
These examples of Hazrat Gavs-ı Âzam, who distinguishes (separates) between the
Truth and the people along with tawhid (unity), are so clear that it is impossible for the ârifs
not to admire them.
Now pay attention:
The snow that appears in the figure is not water. In other words, snow and water are
contrary to each other in terms of external rulings. Water cleanses with water, but snow does
not. In fact, there is no water other than snow.
If there is nothing to melt it, tayammum is permissible. The body of snow does not prevent
tayammum. In fact and in reality, snow is not the same as water. Snow and water are the
same thing.
In short: Just as snow is the manifestation and form of water, people are the
manifestation and manifestation of Hakk. Since it is manifested in every form, these
manifestations are called 'Halk'. It is no longer called Haqq. Because existence cannot be
connected to non-existence. Real existence belongs only to Haqq.
"But when the snow melts, its ruling is cancelled. That is, when the snow melts, its
name and its ruling, which is the absence of cleanliness and the impediment to tayammum,
is removed. The name and ruling of water
the cleansing takes place. Because the judgement of the water has been manifested."
In the same way, to those who walk on the path of wisdom, to those who enjoy
monotheism, Allah Almighty warns as follows:
"I have created man and jinn only that they may worship Me" (51/56).
Tawhid-i ef'al, tawhid-i adjective, tawhid-i zat, is to tawhid (unify) Haqq. When the
essence of Haqq is observed, Haqq appears from everything. Without tawhid with this
training and state, it would be disbelief to call the people Hak. Because the body of the people
is seen yet. The people have a body in your sight
And yet, to call it the Truth is abstract disbelief. This case is no different from Pharaoh's
case of "I am your best Lord" (79/24).
There is also a station called 'hazrat ruh' and 'kurbu feraiz' (bringing the obligations
closer), where it is permissible to say "nel Hak" (I am Haqq). But it is not permissible to
reveal this secret.
Hallaci Mansur had no patience to keep this secret and revealed the secret of "Enel
Hak". Then Mansur prayed for his own murder.
Therefore, the awliya of Allah seek refuge in Allah from this. For the punishment of the
one who reveals this secret is to disappear in form and he will be removed from the presence.
The opposites, i.e. the countless verbs (actions), attributes (qualities) and
characteristics, each of which is subject to a manifestation, were gathered from Wahid
(One) and emanated and spread from Him. He, that is, the One, manifested from them.
This station is called "Hazrat Cemül Cem". In this station, it is observed that the
attributes stand with the essence of the Truth. In other words, all opposites, the sum total of
movements and characteristics, none of which are similar to the other, exist only with the
standing of the One Essence, and opposites appear on their sides. For example: Evvel
(Before), Âhir (After), Zâhir (Outer), Bâtın (Inner), Muti (Awakener), Mâni (Obstructor),
Gafur (Pitying),
Muntakim (the avenger) and other Esma (Names) and Attributes are the attributes of the
manifestations of the One Essence, Allah Ta'ala. All of the visible actions have emerged from
the essence of Allah. However, there is contrast in their sides.
Likewise, water, fire, stone, tree, animal and others, both in terms of attributes, Ef'al
(actions), meaning and form, appear with the essence of Hak, as we have said above; they
do not have independent bodies. All of them return to the essence of Hak, that is, they
become finite (finite) and bâtın (internal).
Let's give an example:
When we look in the mirror, the surface of the mirror becomes invisible, the shape of
the person looking in the mirror appears. What happened to the mirror surface? It appeared
in you and with you...
Language is not permitted to express more than this. It has no letters, no words, no
words. Therefore, do not look at existence as an insult.
Hazrat Gavs says:
"Do not see ugliness in the universe. For what you see ugly is not ugliness, but a beauty
to declare the perfection of that unique beauty, that unique beauty.
Do not be veiled from Him because of a shape, because of something. That is to say,
let nothing be a veil for Hakk against you, for behind every veil of vision, light shines."
Now Gavs-ı Âzam Hazretretleri is explaining the reality of the Human Being:
"The explanation that Allah created Adam in His own image is sufficient for you. It is
sufficient for you to know that in this form he attained the highest perfection (becoming
the place of manifestation).
If Adam's face had not been a mirror of the light of the Essence, would the angels have
humbly prostrated themselves to him?"
With these beautiful words, Hazrat Gavs informs us that the prostration of the angels
to Adam is in reality a return to the Truth. Although the owners of the veil, that is, those
who see only the external form of the work, try to explain the prostration event by reducing
it to the command from Allahu Teala, that great person e x p l a i n s the truth by revealing
that this prostration is the fulfilment of Adam, who is the same as Hakk.
"If Iblis's eyes had been able to see the true face of Adam, that is, the secrets and
beauties that were glittering on Adam's face, he would not have rebelled, but would have
remained only in obedience."
These wise words of Hazrat Gavs have been interpreted as follows:
The name of Iblis before he became Iblis is Azazil. Azazil never denied Allah (swt) in His
attribute-lessness, that is, in His absolute invisibility. On the contrary, he affirmed and
always worshipped the One. However, despite all this worship, he remained in hidden shirk
in terms of wisdom. For this reason, he could not see the manifestation of Adam's mastery
from the Truth, that is, the manifestation of the mastery of tawhid (unification). He thought
that Allah Almighty was ordering to prostrate to something other than Himself. This poverty
of knowledge gave birth to the rebellion and revolution of egoistic arrogance in Azazil. He
considered Adam as a rival.
He did not know that it was not Adam whom he saw as a rival, but the Truth itself. And
because of this ignorance, he remained away from the pleasure of unity forever.
Again, a wise man says, describing the pleasure of these beautiful words of Hazrat Gavs:
-I had a friendship with a Hazrat Human (Human-i Kâmil). I used to get enlightenment
and enlightenment from his conversation. One day this subject came up. When I say Adam,
my heart wants an Adam
The great one said the following: "One day Hazrat Moses was in a state of supplication,
wondering if there was anyone other than me who could speak with Allah (Kelimullah).
Suddenly he saw
The veils were lifted, and countless Moses from the mountains of Sinai prayed with the cry,
'My Lord, let me see You' (Rabbi Erini, 7/143)."
With this guidance, that Hazrat Human being was explaining to me, the countless
number of the worlds and the manifestations in human beings.
At a time when I was thinking about this subject, I asked myself in what way Allah (swt)
addressed the angels. This address could not be an external address; such an idea indicates
ignorance of divine knowledge. Likewise, inspirations and revelations in the conscience of the
listeners
Nor could it have been in the form of this. Because in that case, Iblis' denial would not have
been possible, and the angels would have been attributed a talent beyond their creation
characteristics.
That is to say, the address was through Adam's tongue. But Iblis did not realise this,
hence his denial.
Therefore, by denying the great manifestations of Adam, that is, maturities such as
prophethood and guardianship, and his spiritual attainment, man has become like Iblis.
must not fall. He should discard the record of the confused mind that led Iblis astray. Because
such a mind leads one to the hell of heedlessness rather than the heaven of guidance.
"Now, if you are the owner of tawazu, remove the foreign record from your heart with a
just sanctification and dive into the sea of Tawhid.
Beware of absolute self-exaltation. For absolute sanctification binds you and prevents
you from reaching the truth.
it
hap Avoid absolute simile. For absolute similitude also deceives you and takes you away
pen
s. from the truth. When praising the beauty of His Jamâl, do praise. But when you
make simile,
forgive Him for what hinders the realisation of the truth."
Tenzih is to emphasise the uniqueness of Allah and to deny Him from everything.
Examples: Allah is infinite, unlimited, immortal, etc.
Simile is the attempt to understand God by likening Him to some of His attributes.
Examples: Allah has will, sees, hears, knows.
However, going too far in tawhid or tashbih leads one astray. Islam is Tawhid, which is
the decision and the middle of tawheed and tawheed.
The principle of Tawhid is summarised in the following verse, the first part of which is
Tawhid and the second part is Tashbih:
"Nothing is like or similar to Him. He is the Hearer, the Knower" (Leyseke mislihi
shayun wa Huwaes Semiul Alim, 42/11).
It has been stated that this is the Islamic belief about unity (wahdaniyyah) and divinity
(ulûhiyyah).
The above statement of Hazrat Gavs is a wise explanation of this verse.
"By seeing the beauty of Hakk, do not be veiled from Zat and do not be heedless.
Because you are Zat, that is, the mirror of Zat. Because you are the one who is the recipient
of all the manifestations of the Subhâni. You are the one who collects the adjectives and
verbs in your essence."
A person who reported this great saying of Hazrat Pir says that the meaning of this
saying is beyond the comprehension of every human being and says: "This is such a
pleasure and such a level of monotheism that nothing can be explained by imitating the
words and speaking. This is a condition that depends on seeing. This is the purpose of
truth."
With this password and sign, Hazrat Gavs-ı Âzam also says:
"Do not ask for proof in this state of tawheed, in that part of it... For these events
described are beyond the book of reason."
AH EDEB
(O Son of Man! If you want to love Allah, if you want to go to

Allah, in all your material and spiritual affairs, try to enter with
manners and leave with wisdom).
- My Lord has honoured me. And what good manners.
- If a human being does not have a share of decency, he is not a human being.
- The difference between man and animal is manners.
- The mind that is not adorned with decency is an unarmed hero.
- Edeb: It is the outward appearance of the mind.
- Edeb: To have your hand, tongue and waist.
- He who arrives with decency, returns with grace.
- The mother of manners is to speak little.
- Edeb is the evidence of awliyaullah. It is the reason to reach Allah.
- Nobility cannot be restored without decency.
- Edeb is a weapon that kills the devil.
- Edeb is the best art. It is the chastisement of the path to the Truth.
- Edeb is the beginning of everything. Sufism is all about manners.
- Edeb is the first condition of maturity.
- He who abandons decency is not an arif.

- Abandon decency! Abandon everything!
- Those who are deprived of decency will be expelled from the dergah of Hak.
- He who has no decency has no reliable knowledge.
- Command is above decency.
- What is meant by the Truth is only manners.
- True decency is to abandon the ego.
- Cover your shame with modesty.
- True beauty is the beauty of knowledge and manners.
- Man's adornment is the whole of manners.
- It is not the orphan whose father has died, but the orphan who lacks knowledge and
decency.
- He who does not teach his children manners makes his enemies happy.
- Spiritual elevation is only possible with manners.
- The wise learn from the ill-mannered.
- With the honour of knowledge and manners, Adam became superior to the angel.
- Satan was expelled from the presence of Allah because he abandoned manners.
- Unmannerly behaviour cuts the feyaz. And it distances its owner from the sultan's
heart.
- Conversation is a body. Edeb is the soul of that body.
- In order to attain the truth of faith, close knowledge is necessary; for close
knowledge, faithful deeds are necessary; for faithful deeds, performing the obligatory acts;
for performing the obligatory acts, practising the sunnah; and for practising the sunnah,
keeping good manners is necessary.
- Edeb is to have knowledge and principles that protect people from all kinds of
mistakes.
- No one who has not been educated by the devotees can understand the truth of
manners.
- Everything becomes cheaper as it multiplies. But as decency increases, its value
increases.
- Edeb is not to despise those higher than oneself and not to despise
those lower than oneself.
- The one who cannot be honoured with his master's manners cannot be
honoured with the sunnah and hadith. Those who cannot behave with the sunnah
and hadith cannot behave with the verse and the Qur'an.
- Those who enter the assembly of their master with decency, reach unlimited feys
from him.
- Those who serve their Master with decency attain a rank at the level of the Throne.
- It is not possible to receive the blessings of the sheikhs unless they are honoured
with the manners of the sheikhs.
- The beauty of propriety does not make one in need of lineage.
- Edeb makes people love from the heart.
- Edeb is the faculty that protects people from shameful things.
- Edeb is to act in accordance with the Sunnah of Rasulullah.
- There is no higher honour than decency.
- The lowest level of the rules of adab is to stop where one senses ignorance and
remove it.
- He who wishes to acquire knowledge should have manners.
- He who wishes to have good deeds, let him seek knowledge in a decent manner.
- As the people of love have good intentions in the work of love, their manners begin
to increase.
- Edeb is to discipline the soul properly and to adorn it with good morals.
- Propriety is an absolute source of human virtue. The stations in Paradise are reached
through deeds and manners.
is reached.
- Friends of decency: 'āha, sincerity, surrender, affection, intention, obedience,

endeavour, conversation and service.
I searched for knowledge in the

assembly of knowledge, I made a
request, Knowledge is the furthest
behind, illa edeb, illa edeb.
It always covers the shame of man:

What a beautiful dress.
I searched among the competent languages, I made a request,
Every skill is acceptable; always manners, always manners.
Edeb is a crown, wear it, and be
sure of every calamity.
ANSWERS FROM THE MESSENGER OF ALLAH TO THE BEDOUIN
It was narrated from Anas ibn Malik:

One day the Messenger of Allah was sitting in the mosque when a Muslim Bedouin
came and greeted him. The Messenger of Allah (S.A.W.) said:
He says, "Where do you come from?"
The stranger says: "I have come from afar. I have questions I want answers to, I want
to know them."
The Master ordered the stranger to ask his questions and he answered them.
1. I want to be the smartest of people. What should I do?

— Fear Allah.
2. I want to be the most loyal servant with Allah. What should I do?
— Read the Qur'an day and night.
3. How do I ensure that my heart is always bright?
— Don't forget death.
4. How do I prevent harm from the enemy?
— Put your trust in Allah.
5. I want to always be on the path of truth.
— Do good to the people for the sake of Allah.
6. What can I do to avoid public humiliation?
— Control yourself.
7. I want to live a long life.
— Praise Allah.
8. How can I increase my income and earnings?
— Always do your ablution.
9. How can I avoid the fires of hell?
— Control your tongue, your eyes, your hands, your waist.
10. How can I be cleansed from my sins?
— Repent and weep in the way of Allah.
11. I want to be a heavy person.
— Don't ask anyone for anything.
12. What shall I do so that my veil of chastity is not torn?
— Don't point out anyone's faults.
13. What should I do so that my grave will not be narrow after I die?
— Recite Surah Tebareke all the time.
14. How do you get rich?
— Recite Surah Muzammil every evening.
15. How do I get rid of the fear of the apocalypse?
— Remember Allah before eating and sleeping.
16. What should I do to be in the presence of Allah while praying?
— Pay attention to ablution and perform it carefully.
NIYAZI MISRI DIWAN
The following poems of Niyazi Mısrî have been simplified as much as possible.
Explanatory notes have also been added.
The subjects Niyazi Hazrat Niyazi dealt with are already heavy enough. As if this were
not enough, the language problem is on top of this. The Master uses Ottoman Turkish in a
marvellous way, but today there are very few people who can understand his language.
Therefore, we have made a simplification as follows. We have tried to keep the
rhymes and metre intact, and otherwise used Turkish words as much as possible. It is
obvious that the result obtained cannot compete with the unique poems of Hazrat Niyazi.
Only one
Our consolation is that we have made this great master perhaps a little easier to understand.
You are the centre of the universe, O Rasulallah

You are the vault of the "Hidden Treasure" remz, O Rasulallah (You are the symbol, the
source of its manifestation)
This world called human is your shape and

person You are not limited to your identity, O
Rasulallah
How your body has gathered all the beings

Even your knowledge has covered them all, O Rasulallah
The source of your genius is the knowledge of ledunnî secrets

You are the privy of the knowledge of truth, O Rasulallah ( Truth)
Whatever has come to the world and even

whatever will come, you are the head of them
all, O Rasulallah
Man is a tree in the garden of the world and others are leaves
Prophets are the fruit and you are the fruit, O Rasulallah (You are the most distinguished)
If you had not interceded, existence would

have destroyed Niyazî You are the ointment
of his body wound, O Rasulallah.
*"I was a hidden treasure, I wanted to be known. I created this universe with love by
loving myself from myself to myself." Qudsi Hadith.
**"Allah first created my light and from my light He created the universe" Hadith -
Sharif.
The one who is privy to wisdom understands us (privy to wisdom)

The one who is bahr-ı bî-pâyân in the science of secrets understands us (Boundless sea)
Those who are nightingales in this rose of death do not understand

Those who admire the beauty of the permanent face understand us (Beauty)
We are past repairing the world and the

hereafter We will be understood by those
who are devastated on all sides
We are that ablutionary, we have left our

shawl from our shoulders The one who
undresses from his being and becomes
ashamed understands us.
Those who do not know the curse and

blessing as the same thing suffered
torment Those who escape from that
torment and become sultans
understand us
O zâhid, you do not understand us when you

are sober, but the one who drinks the pure
sip and is intoxicated understands us
O Niyazî, we released our drop into the deep today ( Sea)
How much the drop understands, the ummân understands us (How)
Since I left the people and took a place in the city of lâ-mekân (Spacelessness, beyond space)
O Mısrî, the one who is dear to these souls understands us.
(Beloved/intoxicated) He who is sekrân with the wine of his
beloved's face understands us (Beloved/intoxicated) He who

makes his drop a sea and becomes an ummân
understands us (Ocean) He who is zü'l irfân does not
understand us (From head to toe) He who knows the secrets
and becomes admired understands us
Those who admire us understand us ( Cheat)
We have no words for the shortcomings of

the people, we have no tongue to condemn
anyone, we have no province, we have
come from the Lâ-space, we have no
province, we have no province.
We have no inclination to this rosiness of
death. The one who cries like a nightingale
every morning understands us.
We do not open the secret of reaching Yare to those who are on the way
We are the sun of truth, we do not open to the revzen
(Unreliable) We do not open the secrets of the elite to the
hünsalara (Those who are in
the middle) We do not open to the guide-zenlara who look
pious on the outside (Those who cut the way) Those who
open up and become handân like roses understand us
(Laughing)
Do not think that we are ablutionaries of

fear and hope like zâhid.
We are the ablutioners of eternity in the lodge of the heavenly climate
(Glories/permanence)
Barefoot, barefoot, with our heads uncovered (extinction)
The one who lifts up the robe of the flesh understands us (The one who is abstracted from
everything)
O Mısrî, my way has passed through the

city of the city of the past today My
moon was full of the sun of my beloved's
face today
He had mercy on his servant and made him see my shah today (He looked at my face)
Abraham is a confidant to the secret of "with Allah" today

He who is a guest in that palace of wahdat understands us (Union /guest)
*"There is a time between Allah and me when neither a prophet, nor an angel, nor
anything else can come between us."
Hadith
I thought there was no one left for me in the world

I left me and I knew that there was no one left ( Foreigner)
I used to see thorns in everything, no rose garden

The world has always been a rose world, now there is no hâr left ( Thorn)
Night and day the tongue would cry and wail and moan (Volunteer)
I don't know what has happened, but I don't know what has happened. (crying)
Gone is the multitude, come is the wahdat, we
are alone with our friend All has become the
Truth, the whole world has become a city,
there is no bazaar left.
In the knowledge of truth, this universe
is a book, but in that book, this human
being is but a point
How many thousands of depths are hidden at that point

This world was but a drop from that sea
Whoever finds his humanity is human

Otherwise the visible form is but a
shadow
Not everyone who wants this pleasure finds it, but every nâkes (Deficiency)
It was only a sect among mankind who attained it (Company)
Niyazî ol who has found the way to that saying

The so-called "liberated" faction was only this group ( Fırkai Naciye)
O zahid, do not observe the form, enter in,

look at the soul See what is written on his
face, look at the book of Rahman
He wrote in his beautiful Qur'an the verse "Kul huvallah" ( "Say: O Allah is One." 112:1)
If you don't believe, go back to the school of wisdom
He takes the lover's life as he shows his eye

Look at the lover who breathes life as he
opens his lips
See a thousand Mecnoon tied to each strand of her hair

Look at a hundred thousand meh-i tâbâna in the night of your eyebrow (Shining moon)
His cheek burnt with fire, his blackened countenance

Look at the point that undresses from the garment of letters (from shapes/naked point)
The servants of the threshold of the

door, the kings of this world Look at the
sultâ who is the servant of the pagans at
his door
If you want the text, Niyazî, look at the sûret-
i human being.
It takes wisdom to keep the absolute word of the sage ( Wisdom)
This mystery is ambiguous, the heart needs pleasure and conscience
Sufism is a treasure, not every miser can

possess it. To find it, you need a sultan in
two worlds.
Who wants to find the source of the "unique pearl" in the universe ( Prophet Muhammad)
There is no need for bahr-i bî-pâyân in the river (Boundless sea)
Does not the claimant of knowledge know that

The case in the tongue needs evidence and proof in the hand (Evidence)
The sage does not want to make people flock to his head
His heart should be in all the people ( one with the earth)
To get rid of the disease of arrogance, ucub and to be healthy ( from the disease of self-
righteousness)
Know that your sheikh should be Lokman in the sense of physician
The owner of fame cannot find the treasure of knowledge

The city of your 'existence' needs to be vîran from the beginning to the end ( Ruined)
Before you die, you die before you die and enter the grave and go to the resurrection.
(To the gathering)
The heart should be amazed at the observation of Malik al-Mulk (of Allah)
The nafs crosses here with the Shari'ah Sıratı of hell

The house of the heart should always be hûri gılmân ravza-i rıdvân ( Garden of Paradise)
What he says and hears, and what he

sees and thinks, you need the Most
Merciful, who has covered the secret
arch
Whenever he makes the parrots talk, you

need faith in the parrot's words of his flavour
Sometimes he is silent and no one can get an

answer from his tongue, and sometimes he
opens up and rejoices like roses.
Sometimes friendship, sometimes fear, sometimes sight, sometimes beauty
You need some sobriety, some ruin, some body, some soul. (Disappear)
Abandoning all records and reaching the

Absolute, he reaches the Absolute, the heart
that reaches the Absolute, its interior needs
its ummân
I want to get all the relative things out of the way

The body of truth should be manifest and the other should be hidden
Because the body of the beautiful is pure (from relative things)
Even the lover who wants to enjoy all the pleasure should be urian (universal)
O Mısrî, who is worthy of abandoning

attributes, even among the Kâmils, only
one human being in a thousand is
needed.
The dervish who is a dervish must be a lover,

he must be faithful in his way, his heart must
be on fire, his eyes must be open
To walk low and low, to rot in the earth, to

melt in the fire of love, to ooze like gold
May he be busy with the remembrance of the truth and become ashes
Whoever wishes to be accepted must be painted in tawhîde ( Oneness)
If he is arrogant, he cannot move forward, he cannot find his purpose quickly.

The lowest of the dervishes, the bastion in
wheat* This clay like Misrî should be stepped
on by every foot.
*The wheat is milled together with the valuable wheat. So it goes with it.
The service of the salik to his murshid should be marvellous (of the traveller of truth)
"What is the need" for the shaman to put your head on his threshold
To pass through the world and the hereafter, never to be angry. (Without hesitation)
That certain merciful one is needed for the labour of this path (valiantly)
Let him not be reluctant, so that he may be challenged

His name among the people should be wise and dîvâne (Meçzup, cezbeli)
He made Hızr pierce his ship like Moses

I need to demolish the old wall and kill the boy* ( to kill the boy)
If the ship was intact, he would usurp it. (imperious self)

For the new wall, the old one needs to be destroyed (Destruction)
If she doesn't kill the boy, the end will be in vain (Nafs-i
emmare) The nightingale of this vineyard needs the fire
of love
O Niyazî, he who enters this path sacrifices his life

The greatest feast for him is vuslât-ı cânâne. ( Reunion with the beloved)
*Kahf, 18/66-83. What is meant here is always the killing of the soul.
Come to the square with your being

Come to the merdâne ( Valiantly)
Come and read the knowledge of truth

Take a step and come to the school of wisdom ( Step into the school of wisdom)
Dive into the darkness with Hızır

and come out with ore Drink from
the water of life and come to
blood
Make Sharia a crown on your head, become Alexander

Sit on the throne of the heart, come glorious
If you've heard the secret of the "Hidden Treasure"

Keep the secret, do not say come to every fool ( to the ignorant)
While there is the square and secret of Vahdet ( Oneness)

Do not enter the dungeon ( in multiplicity)
O Niyazî, you are a dîvân with

your head open How many a
dîvân you are, come to your
senses.
If Heva is enough, come, let us return to Allah ( Empty desires)
If it is Sivâ, enough, my heart, come, let us return to Allah (things other than Allah)
How many times let us love the other, how many times let us be apart
Let's remember vuslat-ı yâri, let's return to Allah ( Reunion with the beloved)
Before the drum of death beats, before your death

is taken by Azrael, let us return to Allah.
Don't you envy that lover that you have been deceived? (To foreigners)
Come back to Allah, come
Ask for it, every seher time, from your heart,

come âhı Those who love have found Allah,
come to Allah, let us return to Allah, come
Let's ask those who know, those who

compile the scent of roses, those who reach
Vuslatına, let's return to Allah
You will be a companion to Niyazî, you will be a

companion on his way, a companion on his way
Come and shed tears from our eyes, let us return
to Allah.
If you want, you can find the heavenly body

Do not look at others, ask for it in
you, find it in you Observe it in
your own mirror, do not look at
others, ask for it in you, find it in
you Every attribute that you have,
watch it
What a secret is enlightened,
observe it When you reach its
essence, long for it
"Hidden treasure" is always with you

Summer and winter, night and day are always with you
Whatever there is in the two worlds
is all in you Do not look at others,
ask for it in you, find it in you
Reach the secret of "Men aref "*, let go of ignorance

See what this human form symbolises
Reveal the heavenly paradise (Collect, distribute; live the apocalypse here)
Do not deny the state of Hashr and Sûr (Resurrection when the Shûr is blown)
Don't turn your place into a hâr when it was a rose (Thorn)
Know the "soul and horizons" (Shame)
Understand that the essence is

your essence, and your
attributes are all your
attributes.
Knowing you is your salvation
Abandon form, find meaning

Let the adjective dive into the bahr-i zâta (to the sea of Zat)
O Niyazi, travel from far and wide (East and west)
* "He who knows his soul knows his Lord" (Men arefe nafsahu faqad arefe rabbehu) -
Hadith.
** "We will show them Our signs in their own souls and in the horizons" (Fussilet,
41/53).
O mighty sultan, graciously open my way I am

bound on every side, O shah, graciously open my
way
For the sake of your name, for the sake of all

attributes, for the sake of your glory, please
open my way
For the sake of Ism-i âzam, for the sake of the noblest light ( The greatest name)
For the sake of Fahr-i âlem, please open my way ( T h e praise of the universe, Prophet
Muhammad)
You made me human with your grace, you made me handy with your will (Laughing with
your reunion)
You have made me admire you with your love, please open my way (With your
separation)
Since you have set me on the hunt, let me be
human and find you The world has tied me up
and the world has tied me to the hunt, so
please open my path He has made us confused,
the nafs-i bed has made every path sed
O thou of many favours, I pray thee to open my
way with thy grace This soul again wishes for
vuslat, thou wishes for wahdat with the shah To
reach, the tongue wishes for grace I pray thee
to open my way Wherever we see a perfect
person, we look at him and feel sorry for him
We turn and beg thee, I pray thee to open my
way with thy grace I pray thee to open my way
with thy grace I pray thee to open my way with
thy grace I pray thee to open my way with thy
grace I pray thee to open my way with thy grace
I pray thee to open my way with thy grace I pray
thee to open my way with thy grace I pray thee
to open my way with thy grace
Show me the way from province to province
Why should Niyazî be troubled, the elements that
have made him record and bend I don't know, divine
providence, other favours, open my way with your
grace It has become visible to my eyes on every side
vech-i cânânım Why shouldn't the cân love him that
he has found in him cânânanı
My castle of ideas was destroyed, my religion and my faith
I recognised the face of my beloved, I perceived
Allah in everything. I know that everything is the
Truth and there is no other in between.
Whatever is in him is immersed in him, neither I
nor my wisdom When one flesh and one soul
met, they travelled this property, that which is
seen from Niyazî, I am but name and sânım
I have come to the fire of ardour
I saw the candle of Tawhîd lit I
have come to the propeller My
decision is gone I have come to
the propeller The lovers who
have formed the ring of Zikr I
have come to the square
I'm Majnoon today out of Leyla's
distress What can I do, I've come to
my senses, the wounds inflicted by
the distress of the beloved
I have come to the remedy on my
bosom, to the dust of Ummî
Sinan's skirt
Here I came to Niyazî Lokman.
May I be sacrificed to the glory of the
meaning of the word Levlâk* May I be
sacrificed to the meaning of Kab-ı kavseyni
ev ednâ's** May I be sacrificed to his
Abu Bakr and Omar, Uthman and Ali are the
four companions of the Prophethood They
are the roses of the Prophetic vineyard All
the companions are the lights of the path of
guidance
I sacrifice to his family and companions I
sacrifice to his companions and friends The
bandits made Hasan drink poison.
Hussein became a martyr from thirst in
Kerbelâ'da The two of them are the origin,
the generation of all âl-i Mustafâ
May I be sacrificed to his family and children.
I would be a sacrifice for his children and his
followers The ummah of that shah is better
than all the ummah Hak has mercy on his
ummah more than anyone else The prophets
found all this grace and honour with him I
would be a sacrifice for his grace and bestowal
May I be the victim of his many favours
Although the Prophets and Messengers came
and wished to be his Ummah, the guardians
became his servants and sacrifices.
I sacrifice to the dust of his feet, I sacrifice to
the trail of those who follow his path.
* "Had it not been for you, You would not have created these heavens" (Levlâke
levlâke mâ halaktel eflâk) Qudsî Hadith.
** "As close as two springs, even closer" (Najm,
53/9). My secret is in the heart, my secret is in
the secret Allah Hu says The verses of the Truth
written on his face by the hand of might Allah Hu
says My sultan is on the throne of my heart Allah
Hu says The dhikr of Ene'l-Haq comes from all his
limbs Ene'l-Haq dhikr na'rası My groaning in my
body, my figân is Allah Hu says This sorrow
makes me groan at night until the morning
He who says, "Allah Hu is my remedy in my
trouble," is in the heart of a believer who does
not fit in the sky* He who says, "Allah Hu is my
ummân in my drop," He who says, "Allah Hu is
my ummân in my drop," is the friend who is
closer to every person than himself*
O Niyazî, who says Allah Hu is my host in my tongue
* "The heavens and the earth cannot contain me, but I can only fit in the heart of
a believer's servant." Qudsi Hadith.
* "We are nearer to you than your jugular vein" (Kâf,
50/16). Shari'at is the gift of the path of truth
This is the gate of the dergâh
of Hak, which is the ibtidâ of
the way, shari'at
And with this, these paths are
completed Shari'at is the intihâsı
of this path
Shari'at is the call of the
Munâdians inviting to the Sırât-ı
müstakîm
Shari'ah is the Sunnah of the
Prophets Shari'ah is the
revelation of all of them
Shari'ah is the gift of Allah to
His Messenger in the Night
of Miraj
Shari'at is the revelation of
Gabriel to him for twenty-
three years Shari'at is the
mother of all sciences, of
which there are many in the
world Shari'at is the
judgement of Hakk to kill this
murderous soul Shari'at is the
judgement of Hakk to kill this
murderous soul Jihâd-The
people of the heart who have
made the Shari'ah the safâsı of
their hearts The Shari'ah is the
guide and the muktedâsı of
the caravan of arîkat The
Shari'ah is the guide and the
muktedâsı of the caravan of
arîqat The truth, though, is a
sultanate, but the Shari'ah is
its livâsı in front of it The
Shari'ah is the familiar of the
guardian The Shari'ah is the
familiar of the guardian
The heavens and the earth stand by Sharia
Shari'at is the building of this
world What should the
deviants know of the pure
Shari'at?
Shari'at is the enemy of those
enemies, and they think in their
minds that Shari'at is possible for
order.
Do not, O soul, do not follow
them and say, "What is
possible is Sharia'at" Without
Sharia'at, the truth has
become heresy The truth is
light, its light is Sharia'at If
there is no light, there is no
illumination Sharia'at is
comparable to the truth
A saint never comes to the world,
surely his staff in his hand is Shari'at
Truth is only the soul of the
wise but other than the soul of
the wise is the Sharî'at. When
the soul leaves, the body
remains, but when it leaves, the
secret remains, the Sharî'at is
permanent.
When the body is not stable, the soul is unstable
Shari'at is the perpetuity of the
truth Shari'at is like a beautiful
belle Shari'at is her shining
garment Don't ever undress her
in the presence of a stranger
Shari'at is the water of the face,
the honour of the face Shari'at is
the arsh-ı a'lâ for sure
Shari'at is the top of the
Throne of Allahu ta'âlâ Niyazî
guide-numâsı of all prophets
and saints.
Conclusion: There is no Sufism without Shari'ah. Anything that contradicts the
Shari'ah by a hair's breadth ceases to be Sufism and becomes a deviant (false) sect. Niyazi
Hazretleri, one of the greatest masters of Sufism, declares this in this way.
SELECTIONS FROM YUNUS EMRE
Before you go through the glass

You desire canan without passing through your life
(Canan: Beloved.) You
desire faith without cutting the zünnar from your waist
(Zünnar: Priest's belt.) You
say "My nafs knows", yes you are not ("... knows his Lord." -
Hadith.)
You make a desire to travel above the angels
The prepubescent child will take your skirt as a horse
You make a square desire without taking a nimble in hand* (Çevgan: Stick.)
You didn't know you, what a gem you are in mother of pearl
You make the desire of Canaan before you become the sultan of Egypt (To go to the Egypt of the
nafs like Hz. Yusuf)
Yunus imdi every trouble, be patient like Ayyub
You cannot bear the trouble, you desire a
remedy
Dervishism tells me
Dervishness says to me, you cannot be a
dervish Come, what shall I tell you, you
cannot be a dervish
Dervish needs a head full of tears
(Head:Wo
und.) You need to be slower than a sheep, you cannot be
a dervish
He who beats needs no hands, he who curses needs no tongue,
Dervish needs no heart, you cannot be a
dervish You sing with your tongue, you weave
many manis
You get angry at everything, you can't be a dervish
If there was anger, Muhammad would have
been angry too. With this anger in you, you
cannot be a dervish. Unless you reach the
Murshid
Dervish Yunus, come now, dive into the
ummans Dervish Yunus, come now, dive
into the ummans Dervish Yunus, come
now, dive into the ummans, dive into the
ummans, you cannot be a dervish
(*) "Let the one who puts his head in a cannon / come to this square." - Niyazi Misri
Canlar Canım Buldum
I have found my dear ones, may this dear one
be plundered I have passed through snow and
loss, may my shop be plundered
I have passed through my self, I have opened the curtain of my eyes
I have attained my friend's wassal, may my doubt be dispelled (Vasıl:Reunion,
Güman: Doubt) My selfhood is gone from me, my property has been kept by my
friend
I have become a people of La-space, may my place be plundered (I participated in the
placelessness.)
I was cut off from interests, I flew away
from that friend I fell on the divan of love,
may my divan be plundered
I'm tired of duality, I fell for the inn of unity
I drank the wine of my sorrow, may my remedy
be spoilt Being has travelled, friend has come
to us from there Ruined heart is full of light,
may my world be spoilt
I'm tired of summer and winter, I've found the
head of the orchards, may my orchard be
plundered
Yunus what a nice thing you said, you ate
honey and sugar I found honey, may my hive
be spoilt
Sherbet from Haktan

We drank the sherbet from Hak, alhamdulillah (Praise be to
Allah.) We crossed the sea of left might, alhamdulillah
We overcame the mountains, oaks and
vineyards on the left with health purity
Alhamdulillah We were dry, we
became wet, we were feet, we became
heads
We took wings, we became birds, we flew alhamdulillah
To the provinces we have reached, to the left pure hearts
We have spread Tapduk manas to the
people, alhamdulillah Let's make peace,
let's get to know each other if you are a
hand
Our horse is saddled and we have marshalled alhamdulillah (Marshalling: Walking.)
We wintered in Rum and did a lot of good
and evil, and spring came and we migrated
back alhamdulillah
We lived, we became a spring, we were surprised, we became a river
We flowed, we filled the sea, we overflowed, alhamdulillah (We have reached the
Truth).
We became servants at the door of Taptuğun (In the presence of
TaptukEmre.) Yunus miskin we were raw, we were cooked alhamdulillah
THE PRAYER OF ABDULKADIR JEYLANI HZ.
(His Holiness Sayyid Sultan Abdulkadir Geylani Kaddesallahu Sırrehu Aziz and Hakim,
obeying and supplicating to Allah Almighty and the Messenger of Allah through prayer,
and w i t h a sound mind, he performed this blessed Salatu
Salam to all Ummah Muhammad, the world of humanity. He dedicated his legacy as the
Prophet).
Peace be upon you, Rasulullah. Peace be
upon you, Habiballah. Peace be upon you,
O Keremullah. O Hayre Halkullah, O
Amini vahyullah.
Nure Arshullah, Hak Habiballah.
Ya Seyyidi veledi Adam, ya Hak ya destur...
Either human Huda, or Nuru Yezdan, or Merdi Meydan
Ya Fettah Haydar, ya imam Aliyyul Murtaza, ya Hak ya destur...
Haticatul Qubra, Fatimatul Zahra.
Either Hulku Reza, or Hulku Jemi.
Either Imam Hasan, or Imam Shah martyr of Karbala
(Hussein), or Imam Zayn al-Abidin, or Imam Muhammad
Bakr,
Either Imam Ja'far Sadiq, or Imam Musa
Kazim, or Imam Reza, or Imam Taqi, or Imam
Naqi,
Either Imami Askeri, or Sahibuz Zaman Mededi
Mahdi. Ya Geylani Kaddes Allahu Sırrehül Aziz
O Hayrün Nas, O Sheikh Enam,
Either Hak or destur...
O Allah, may Your peace be upon our Prophet Muhammad (PBUH) to the extent that it
fills the space between eternity and eternity, so that Your peace does not fall within the scope
of number and does not fit into a specific time.
Be pleased with his friends and benefactors, and those who follow him directly, and
those who follow him both in Shari'ah and Tariqah. Be pleased with the Ashâb kiram and the
scholars who follow him on the path of truth, the people of tariqa and the people of wisdom.
O Mawlana, make us among them, among those fortunate ones. Amen.
O our Lord, accept it from us. Verily, You hear and know everything properly.
And accept our repentance. Surely You are Most Merciful, Most Accepting of repentance.
With a garden of Marifat useful to us.
Surely you are all-powerful.
O Lord of the Worlds, O Merciful, O Most Merciful: We ask You to show us the face of
our Prophet (peace and blessings of Allaah be upon him) and make us attain this state in a
dream. And we ask You to send down Your salutations upon him until the Day of
Resurrection and to be with us.
O Allah, your salatu salam, the beauty of perfection, the crown of jalal, the charm of
jamal, the sun of visal (reunion), the glory and honour of the divine abode, the grace of the
body, the life of every being, the saint of the divine sovereignty, the clear example of the
high art of the divine power, The clear sign of the one who is chosen and admired among
the chosen ones, the summation of the special people who have attained divine closeness,
the great secret of Allah, the best and the most beautiful, the true and the honoured friend
of Allah, our Prophet Muhammad (peace be upon him).
O Allah, we tawassul to You through Muhammad (peace be upon him). Through him
we seek Your favour of intercession. He is the great intercessor and the most honourable
means. He is a shining means. He is the holder of high authority. He is a high
intermediary. He is the owner of the secret "Kabe Kevseyn Ev Edna". Through him, lead us
to the truth of your essence, attributes and names, actions and works. So that we may
not see, hear or feel anything other than You and find nothing other than You in the
body.
My God and Sayyid: Bring us to the identity of Muhammad (PBUH) with Your mercy,
make our identity the same as his identity, lead us to him in the beginning and in the end,
and lead us to the love of his friendship, the purity of his love, the gates of the light of his
clairvoyance, the collector of the secrets of his inner world, the pity and protection of his
mercy, and the blessings of his mercy.
O Allah, for the sake of the station and rank of Muhammad (PBUH), we seek
forgiveness, pleasure and complete acceptance from You. Do not leave us alone with our
ego for a moment in this matter. O Most Beautiful Answerer to the requests of Your
servants: Indeed, as a result of Your mercy, Muhammad (PBUH) has entered the world of
existence as a trustworthy intermediary.
O Allah, peace and blessings be upon Muhammad (PBUH), who has the most perfect
knowledge, the Qutb Rabbani, the distinctive sign of the highest robe of faith, the source of
generosity and goodness, the owner of heavenly auspices, and the possessor of spiritual
sciences.
O Allah, peace and blessings be upon Muhammad Mahmud, the owner of goodness
and generosity, in whose honour You created the world of existence and because of whom
You have given licence to things, and upon his Household and his Companions.
O Allah, peace be upon our Prophet Muhammad (PBUH), the sea of Your lights, the
mine of Your secrets, the soul of the souls of Your servants, the priceless pearl,
the incomparable fragrance, the love and yeast of the existence, the H of mercies, the C of
degrees, the S of bliss, the N of grace, the perfection of the corpus, the beginning of eternal
things, the last seal of eternal objects, the one who is occupied with you and leaves things,
the one who tastes the fruits of observation, the one who is made to drink from the
essence of divinity, the one who knows the past and the future.
O Allah, send down your peace upon the soul of our Master Muhammad, who is among
the souls, upon the body of Muhammad, who is among the bodies, upon the grave of
Muhammad, who is among the graves. May Your peace be upon the ear of Muhammad who is
among the ears, upon the movement of Muhammad who is among the movements, upon the
silence of Muhammad who is among the silent, upon the standing of Muhammad who is
among the seated, upon his clear language which is eternal, upon the eternal ringstone.
O Allah, peace and blessings be upon him, his family and his companions, according to
what You know and in proportion to what You know. O Allah, peace be upon our Prophet
Muhammad, to whom You have bestowed many favours and blessings, You have honoured
him, You have exalted him, You have helped him, You have taken him by the hand, You have
brought him near to You, You have brought him down to the earth, You have watered him,
You have made him cautious, You have filled him with Your knowledge of the soul, You have
spread him over the earth with Your adorning and covering love, You have adorned him
with Your word. He is the boast of the heavens, the sweetest of morals, Your manifest light.
He is your ancient servant, your strongest rope, your sturdy fortress, your wise celal, your
gracious cemal. He is our master, our mawlana. Muhammad (PBUH). Peace be upon him, his
family and companions, guidance.
To their friends and relatives who are their lanterns, and to their close friends whose body
lamps are the elevation of the immaculate ones.
O Allah, peace and blessings be upon him, in this salaat, knots are untied, sorrow and
grief are removed with it, fatigue and distress are mercifully removed with it. Their needs
are fulfilled with it in a gracious way.
O Lord, O Allah, O Living One. O the One who is self-subsistent and self-existent and
does not need anything. O Owner of honour and grace. We ask for your favours and
virtues.
O Owner of Mercy. O He who manifests His special mercy to the believers on the
Day of Judgement. O Allah, your salutations, your servant, your prophet, your
Messenger, our Lord, our Prophet,
Nabiyyi ummî. Peace be upon the Messenger of Allah, Muhammad (PBUH) and his family and
companions.
And to the child and his progeny, and to the Ahl al-Bayt and their Companions, such a Salat
that it may be pleasing to You. May it be a good reward for him and may it be considered
worthy of fulfilment for him.
Give Muhammad (PBUH) the stations of virtue and virtue, and bestow honour and
exalted degrees.
Make him reach the Maqam Mahmud that You have promised him.
O Most Merciful of the Merciful: O Allah, we turn to You with Your holy Book, with
the gracious Prophethood of our Prophet Muhammad (PBUH), with his special value and
honour, with his father Ibrahim and Ismail, with his close companions Abu Bakr, Umar and
Uthman, with Fatima, Ali and their sons Hasan and Husayn, with his uncle Hamza and
Abbas, with his wife Khadija and Aisha (may Allah be pleased with them all). And we ask
you for (our needs) in honour of them.
O Allah, lead us to the truth of their secrets; of their marifat
Grant us the opportunity to understand the truths by ascending the steps. For the sake of
the dynasty of Muhammad (PBUH), who received the best rewards from You, and for the
sake of them, who opened the door to great bliss and salvation, and who are the recipients
of Your closest love, make us among the people of the truth.
Fill us with Your glory and honour rising in the Maqam Mahmud of that prophet.
Gather us under his banner.
Make us drink from the pool of the Prophet's wisdom on the day when "Allah does not
disgrace the Prophet".
On such a day that you will say to your Messenger with glad tidings: "Speak and you will be
heard; ask and it will be given; intercede and your intercession will be accepted." For Your
glad tidings in this respect have been realised as follows: "Surely your Lord will give you,
and you will be pleased." You are the Most High, our Lord, pure and sanctified from every
defect; You are the owner of honour and grace.
O Allah, may Your Salat and peace be upon the Prophet (PBUH), his ancestors Ibrahim
and Ismail, and the companions and beneficiaries of all of them. Such a salaah that the eternal
tongue will recite it in the vineyard of Melekut.
May he translate it, and may it be translated in the most beautiful way in exalted stations
and high degrees. May the language of eternity be heard by him in the skirts of the World of
Nasut, may he raise his voice for the forgiveness of sins, may he sing for the relief of sorrow
and distress, and may he be the remedy for the removal of very important and difficult
issues. May such a Salat and the blessings that it will cause be worthy of Your divinity and be
in accordance with Your great glory and honour. And may the Prophet (PBUH), his
ancestors, his household and his companions, whom we remember with honour.
May salutations and greetings be appropriate to their qualifications and merits, and may
they correspond to their noble stations and ranks, and may they correspond to the feature
of Your commandment, "He makes whomever He wills special to His mercy".
Allah is a great, great, great Beneficent.
O Allah, by the splendour of Your glory and the splendour of Your glory, by the might of
Your sovereignty and the sovereignty of Your might, by the love and affection of Your prophet
Muhammad (PBUH), from mercilessness,
We seek refuge in You from evil, lustful words and behaviour. O You who is the back-up for
the needy, O You who provides security for those who ask for security: Save us from egoistic
memories, protect us from satanic lusts, cleanse us from human filth, simplify and purify us
with muhabbat sıddıkiyye. Keep us away from the voice of heedlessness and the illusion of
ignorance. So that our form may vanish with the disappearance of our selfishness, and our
human ambitions and desires may melt away, just as the multiplicity of the multitude is
dissolved in the presence of your gathering, gathering wahdat (unity)... Adorn us with the
jewellery of Divine Ahadness. Let us be exposed to the manifestation of Samedani truths.
Realise all this in the observation of Wahdaniyet. In such a station that there is no place
there, there are no expressions such as where and where, how and how many. Everything,
yes everything, remains with Allah in that station, comes from Allah, returns to Allah, and is
with Allah.
We want to be immersed in Allah's sea of gratitude with Allah's favour. We want to be
helped by Allah's sword. We enjoy the grace of Allah. We are protected by Allah's protection.
We ask to be protected from everything that distracts us from Allah. We want to be stripped
of every memory that comes to our hearts other than Allah.
Ya Rab! Ya Allah! Ya Allah! Ya Allah! Allah is my Lord. My success is only with Allah. I
rely only on Him and turn to Him and wait for His favour.
O Allah, keep us busy with Yourself. Give us such a gift that there is no one else's
involvement in it except Yours, and that this gift is expanded and developed with Your
divine sciences, Rabbani attributes and Muhammadan morals. And favour us with a good
is powerful. Grant us a belief in the degree of Hakkel Yakîn. Bring us to the truth of Temkinî.
Straighten our state and situation with Your tawfiqin, and correct our behaviour with bliss
and good assurance.
It has provided our foundations (faith and belief) on the path of direction; superior
solidity
raise and strengthen us in your principles. Such a way of direction that it is the way of the
Prophet, the righteous, the martyrs. It is the direction of the fortunate ones whom You have
blessed.
Strengthen our purpose and intention at a noble level of glory and honour, at the
highest peak of grace. Make it close to the intention of those who have great determination
from the Messengers. O the One who answers those who cry out, O the One who comes to
the rescue of those who ask for help: Save us from the error (that leads us away from You)
by the favours of Your mercy. By the breaths of Your grace, bring us together in the place
where the wrestling of love takes place. With the lights of Your guidance, fulfil our desires in
the courtyard of closeness.
Strengthen us with your superior help. Help us with the help indicated by the Qur'anic Majid.
Favour us with your mercy.
O most merciful of the merciful. O our Lord, accept it from us.
Verily, You are the All-Hearing and All-Knowing. Accept our repentance. Surely You are the
Most Merciful, the Most Accepting of repentance.
O Allah, your salutation and peace be upon our Prophet Muhammad (PBUH), His
his wives, his progeny. And to your Ahl al-Bayt, send down your salawat upon them as you
sent down your salawat upon Abraham and his Household. Verily, You are worthy of praise
and You are worthy of glory and honour.
O, the pillar of those who have no pillar of support, the bond of those who have no
bond. O sustenance for those who have no sustenance. O sole mender of every broken
place. O owner of every poor. O the companion of the lonely: There is no god but You. We
honour and glorify You in this world and the Hereafter. Surely I am one of the wrongdoers.
You are my friend and helper. Take my life while I am a Muslim and bring me into the
company of the righteous servants. Make my lineage and offspring righteous for me. Verily,
I repent to You and I am of the Muslims.
O Allah, may the salawat of the angels, the prophets, the messengers, the
messengers and all the people be upon our Master, our Mawla, Muhammad and his
companions. May the peace and mercy of Allah be upon them. O Allah, take us with him
and his companions to your intercession, surety and protection.
to the land of peace. That is your home. It is the assembly of truth. And it is with Allah, the
Mighty, the Almighty. They are there too. O Allah, O Allah, the Owner of Jalal and honour,
grant us grace with the observation of this station.
O the one who is abundant in mercy. O you who will be manifested with your special
mercy to the believers on the Day of Resurrection, favour us by bringing us closer to your
greatness. Protect us in the atmosphere of worship, adoration and adoration with the
splendour of Your glory.
Praise be to Allah, the Lord of the Universe.
Amen.
IN THE LIGHT OF TAWHEED BY MUHADDITH IBN ARABI

ADVICE
How is "Tehlil" (La ilahe illallah)

performed? Sitting in ablution
towards the Qibla and saying 25
Estaghfirullah
3 times Fatiha and
3 times Ihlas
Recite the salawat 3 times and present it as a gift to the Prophet's soul. While reciting
the Tawhid, one should pull the Lâ towards the sky, take the İlahe from the right side and
lower the İllallah to the heart. At the end of each face, one should say "Muhammad
Rasulullah" and "ilahi ente maksudi ve rızaike matlubi" (O Allah, you are my purpose and
your consent is my desire).
1. One must first practise justice in oneself, and whatever good things are worthy of
a human being must be rightly attributed to oneself.
2. Useless knowledge is like medicine without cure. Good knowledge is that which is
accompanied by study.
3. Mercy for oneself is greater than mercy for others.
4. After the prophets, the greatest right on human beings is the right of parents. In
prayer, it is commanded to present oneself to one's parents. The Qur'an 71:28 states this
as follows: "My Lord, forgive me, my parents, and those who enter my house believing,
and the believing men and women, and increase only the destruction of the wrongdoers."
5. If you have a say, speak the truth and judge with the truth. Do not follow your whim
and fancy.
6. The day of reckoning is the day of reckoning in the Hereafter, but it also applies to
those who do not reckon with themselves in this world. It is commanded, "Before you are
called to account, call yourselves to account."
7. There are punishments in the world too. These are useful because they lead
people to repentance and reflection. Verse 102 of Surat al-Tawbah states that those who
confess their sins will be forgiven:
"Some of those who remained behind in the war confessed their offences. They had mixed
good deeds with evil. It is hoped that Allah will accept their repentance, for He is the
Forgiving, the Merciful."
8. Pay attention to the rights of Allah and the rights of the people. Qur'an 47:38
says, "Allah is rich and you are poor. " Man is always obliged to ask Allah.
9. Don't ever spoil the peace between two people. This will destroy religion.
10. Recognise your health and leisure time as the most precious treasure. Use it in a
measured way in the works that Allah will be pleased with.
11. Be determined not to do the misdemeanours you have abandoned. Continue
the good deeds you have been doing until death, and do not give up.
12. Learn what you do not know from those who know. Teach what you know to those
who do not know.
13. Sadaqah can be done with wealth, Tehlil (La ilahe illallah). Takbir (Allahu Akbar),
Tahmid (Alhamdulillah), Havkale (La havla wa la kuvvete illa Billah), Tasbih (Süphan Allah).
These are the highest of dhikr.
14. Be careful what you say. For example, if a person calls his fellow believer an
infidel, that word goes where he said it. If it is as he said, it stays there, if not, it comes
back to the person who said it.
15. Don't talk back to the greats of the state. If they make mistakes, they belong
to them. Your attitude should be to obey orders, not to disturb the order. If you
criticise, criticise the attribute, do not touch the essence. If you praise, praise both.
16. Fear three things: Allah, your own soul and those who do not fear Allah.
17. If Allah has blessed you with wealth, spend it where Allah is pleased. As one's
blessings increase, he should increase his gratitude. Those who are not grateful are
distracted in their hearts. Their tongues cannot attain dhikr and their hearts cannot attain
peace.
18. When three people are in one place, it is not right for two of them to speak
in secret or for the third to speak in a language he does not know.
19. If you want your speeches to be understood, speak in a way that everyonecan
understand. This ability is gained by arriving to the scholars as an ignorant person, by
leaving the world and going to the ascetics, and by keeping silent when you arrive to the
people of wisdom.
20. Do not do something without knowing and seeing it thoroughly, and make sure
that the work you do is permanent and useful.
21. Perform the prayer in every part of your house. Pay your zakat. Do not be
separated from people. Ask for help from Allah with patience and prayer.
22. Do not break into the houses.
23. Treat your guests. The guest's right is three days. If he stays longer, it is charity.
Treating the guest is one of the branches of faith. Repelling evil in the most beautiful way,
keeping your voice down, being patient, not boasting, being humble are also within the
scope of faith.
24. Ablution is a worship in itself. Do ablution.
25. Don't look into anyone's shame. Get along with your wife, your cob. Don't try to
fit yourself. Give your children good names and teach them manners.
26. Try not to be a guardian, a messenger, a witness. If you are, fulfil your
responsibility in the best possible way.
27. Good deeds done in secret are the greatest indicator of ihlas.
28. Continue fasting on 'Arafah and Ashura. Do a lot of worship in the first ten days of
Dhu'l-Hijjah and the first ten days of Muharram.
29. Do not persist in your sin, repent immediately. Do not accustom your tongue to
oaths, do not hurry in your decisions. If you are angry, wait for calm; if you are hungry,
satisfy your hunger.
30. Eat little, sleep little, speak little, do useful work. Listen to everyone, take
what is useful to you and tend to distribute it in moderation without keeping it in
yourself.
31. Endeavour to have good intentions in all your actions. The beginning of worship is
intention.
32. Don't go to fortune tellers and sorcerers. Do not engage in such matters
yourself. Do not take alms when you have the power to earn. Be grateful for what
Allah has given you every moment.
33. Continue with the name "Allah". If you remove the elif from your head, Lillah
remains. It is also one of the names of Allah. If you remove the second lam, Hu remains,
which is also one of the names of Allah. No other word has this feature.
34. Do not waste water while performing ablution. Avoid waste in everything, be
moderate.
35. Beware of the seven great sins: associating partners with Allah, living after
a name, oppressing the nafs, eating orphan's property, eating unearned money,
deserting from the army, speaking bad words to people, and making suspicions.
36. Honours are mutual. Do not forget that the heart of the one who
swallows his anger with patience will be filled with security and faith.
37. Help those in need without expecting anything in return.
38. Those who encourage people to good deeds become partners in good deeds.
39. Be faithful to your debts. Do not go back on your word and never make
promises you cannot fulfil.
40. The most beneficial and the most correct of the wills is the will of the Qur'an.
Read, learn and teach the Qur'an.
41. Always listen to knowledgeable people. When you finish one job, start a new one.
42. Keep a secret, the responsibility of a secret is very important.
43. Be one of those who cover faults, Allah will be your helper. Do good to your
relatives and neighbours, and you will become a Muslim. Do good to your friends, you
will become a believer. Do the obligatory acts of worship that Allah has made
obligatory, and you will become an abider. Be content with Allah's distribution, and you
will become a zahid.
44. Do not be stingy in the material and spiritual values offered to you. Distribute in
moderation.
45. Whatever you desire, do it yourself first. For example: If you want to be
loved, first learn to love. If you want to earn, first work. If you want to be respected,
honour first.
46. If you are afraid of the end and do not know how it will end, read Qur'an, 3:8:
"Our Lord, do not make our hearts crooked after You have guided us to the right path,
and grant us mercy from Your Presence; surely You are the Ever-Forgiving." 8:9 : "Our
Lord, verily it is You who will gather mankind on the Day whose coming is not in doubt.
Surely Allah does not break His promise."
47. If you see those who make mistakes and do not know what to say, say as Jesus
said (Qur'an, 5:117): "You know what is in me, and I do not know what is in you; verily,
You alone know the unseen."
48. If you turn to Allah and ask His forgiveness, say what Muhammad and his
Companions said (Qur'an 2:286): "Our Lord, do not hold us responsible if we forget or
err. Our Lord, do not burden us with a heavy burden as You burdened those before us.
Our Lord, do not burden us with what we are not able to bear, forgive us, forgive us,
have pity on us. You are our Mawla, help us against the disbelievers."
EXPLANATION OF THE KADIRI WAY
Evrād is the plural of Vird, which means "Vird", that is, prayers that are always
repeated and known to be recited at certain times. We also call it a habit of language, or
good and beneficial words that should always be on the tongue and should always be
repeated.
we can say. Moreover, most of the evrād-i-sherifs are adorned with verses from the Holy
Qur'an, hadiths and salāt-i-salām. Great sects have their own evrād-i-sherifs organised by
their great pīrs or noble sheikhs who came after them.
The part of the Qadiri evrâd-i-sherif from the phrase Allahummaj'al Efdale Salâvatike
to the end has been arranged by His Holiness Gavsül Âzam himself. It is recited in Qadirî
dervish lodges on blessed nights before the beginning of the dhikr, and the disciples have
been instructed to recite it regularly after the morning prayers or at any other suitable time
of the day.
With any prayer that will be recited without knowing its meaning and what it means, by
knowing and understanding
Taking into consideration that there will of course be great differences between the prayers
recited in terms of being close to acceptance, we have found it appropriate and useful to give
a brief and concise commentary (explanation) after giving the text of the Qadiri evrâd-ı sharif.
Euzu billahi mineshaytanirraciym.
I seek refuge in the protection and protection of Allah (swt) from the evil of Satan, who
has been expelled from Divine Mercy.
Bismillahirrahmanirrahiym.
I begin with the name of Allah, the Most Merciful and the Most Gracious.
Alhamdulillahi rabbil'âlemiyn.
All praise and adoration belongs to Allah, the Lord of the worlds, the Educator and the
Owner.
Er rahmanir Rahiym.
In the life of this world, He does not withhold His favours, mercies and compassion to all
His creatures, without discrimination. In the Hereafter, He shows mercy and compassion only
to His believing servants.
Maliki yawmiddiyn.
The Judge of the Day of Reckoning and Punishment.
Iyake na'büdü wa iyake nesta'ıyn.
Only You do we worship and only You do we ask for help.
Ikhdinassıratel müstakıym. Sıratelleziyna an'amta aleyhim
Guide us to the right path, the path of those whom You have favoured.
Gayril mağdubi aleyhim wa leddalliyn. (Amen).
Not in the ways of the Wrathful and the perverse... (Amen).
(The following part of the verse is the 56th âyat al-kerîma of Surat al-Ahzâb)
Innallaahe wa melaikatahu yusallooona alennabiyy. Ya ayyühellehziyna amenu sallu
alayhi wa sellimu surrendera
"Surely Allah and His angels salute the most glorious Prophet. O you who believe, give
him Salat and peace." (As it is known, Salat has two meanings. One is the prayer and the
other is the prayer to the Prophet, which is called Tasliye. If Salât is from Allahu ta'âlâ, it
means the mercy and blessing of the people, the repentance of the angels and the praise of
the Messenger of Allah. Salām means to be safe from blemishes and calamities. The salâm
we give and receive to and from each other is a prayer in this sense. In one of his hadiths,
the Prophet, peace be upon him, said, "Whoever honours me once, Allahu 'alaihis-salâm'
honours me ten times." As in all other evrād-i-sharifs, salāt and greetings are given a large
place in the Qadirî evrād-i-sharif).
Allahumma salli wa sellim wa bârik ala Sayyidina Muhammadin wa ala âlihi wa sahbihi
ajmaiyn
O Allah, may Your salât, peace and blessings be upon our Sayyid and leader Muhammad
and all his family and friends.
Subhanahu wa salaamu wa salamu alal mursselin wa salamu lillahi rabbil âlamiyn
(This part of the hadîth-i-sherîf is the 180th, 181st and 182nd verses of Surat al-Saffât,
which are recited after every prayer. In a hadîth-i-sherîf, it is said, "Whoever desires rewards
that will be measured by those in the Hereafter, let his last word in every gathering be
Sübhane rabbike rabbil izzeti amma yesifun wa salâmün alal mursselin wa salhamdu lillahi
rabbil âlamiyn." The meanings of these verses are as follows)
"Your Lord, glorious and exalted in honour and glory, is exempt from all their
attributions. Peace be upon all the prophets and praise be to Allah, the Lord of the worlds."
Peace be upon you, O Rasulallah
May Allahu ta'âlâ's mercy and blessings, blessings and favour, peace and praise be
upon you, and may He keep you safe from all calamities, O Messenger of Allah.(Messenger
has three meanings: 1) Messenger, 2) Prophets sent by Allahu ta'âlâ with the Book, 3)
Prophet Muhammad. Although all three meanings are meant here, the third meaning
should be understood and accepted. When salât and salutation are repeated below, the
meaning should be given accordingly).
Peace be upon you, O Habiballah.
As Salâtu Ves Salâmü Aleyke Yâ Habiballah (Khalil means loyal friend. As the most
loyal friend of Allahu ta'âlâ, our Prophet is also known as Halilallah. This name was also
given to our Prophet's honourable grandfather Ibrahim (Abraham). Accordingly.) Peace and
blessings be upon you, O faithful friend of Allah.
Peace be upon you, O Prophet!
(A Prophet is an honoured person who communicates the rulings of Allâhu ta'âlâ to
His servants. There is a difference between him and the Messenger: The Prophets may not
have books. However, the Messenger is for those who have the Book. Accordingly.) Peace
and blessings be upon you, O Prophet of Allah.
Peace be upon you, O Safiyyallah
(Safi means pure and clean. It is one of the blessed names of our Prophet and
one of the names of Adam (as). Accordingly:) Peace and blessings be upon you, O pure
and clean servant of Allah.
Peace be upon you, O Hayre Halkillah
(The meaning of Hayr is clear and known to everyone. Halkillah means all the creatures
created by Allahu ta'âlâ. Since our Prophet was sent as a mercy to the worlds, the master of
the Children of Adam and the highest of all creatures, he is of course the best of all creatures.
Accordingly) Peace and blessings be upon you, O best of Allah's creatures.
Peace be upon you, O Nure Arshillah
(Since the Throne of Allah has been created out of Muhammadan light, our Prophet is of
course the light of the Throne. Accordingly:) Peace and blessings be upon you, O light of the
Throne of Allah.
Peace be upon you, O Amina Vahyillah
(Our Prophet was described as "Amin wahyillah", which means the trustee of the
revelation, because he communicated and taught to his ummah all that was revealed to
him by Allâhu ta'âlâ exactly and completely. Moreover, it is understood from historical
sources that they were given the title "Muhammad-ul-Amin" even before their
prophethood. Accordingly) Peace and blessings be upon you, O Amin of the revelation of
Allah.
As Salaahu Wa Salamu Alaikha Yâ Men Zeyyenehullah

(Zeyyenehullah means that which Allah (swt) adorns and adorns. Indeed,
The Holy Prophet was adorned by the Almighty with superior virtues and distinguished
qualities that no servant has ever been blessed with, spiritually and materially, inwardly
and outwardly. Accordingly) Peace and blessings be upon you, O adorned by Allah.
As Salaahu Wa Salamu Alaikha Yâ Men Sharrafehullah
(Sharafahullah means honoured by Allahu ta'âlâ. Indeed, the Holy Prophet was
honoured with honours that no Messenger or Prophet has ever been honoured with.
Accordingly.) Peace and blessings be upon you, O honoured one of Allah.
As Salaahu Wa Salamu Alaikha Yâ Man Kerremehullah
(Kerremehullah means the one whom Allâhu ta'âlâ has exalted, honoured and glorified.
Indeed, Allaah has honoured the Holy Prophet with His Divine Exaltation and has shown him
respect which He has not shown to any of His Prophets. Accordingly.) Peace and blessings
be upon you, O glorified, exalted and honoured by Allah.
Peace be upon you, O Man Azzamehullah
(Azzamahullah means the one whom Allâhu ta'âlâ has magnified and exalted. Indeed,
Allaah has honoured and exalted the Holy Prophet among all His prophets. Accordingly.)
Peace and blessings be upon you, O magnified and glorified by Allah.
As Salaahu Wa Salamu Alaikha Yâ Men Allamahullah
(Allamaullah means the one to whom Allâhu ta'âlâ has given knowledge and taught.
Indeed, Allâhu ta'âlâ taught the Holy Prophet with the knowledge of ilm al-ledun, with the
knowledge of zâhir and bâtın, with the knowledge of before and after. Accordingly.) Peace
and blessings be upon you, O you on whom Allah has taught the eternal knowledge.
Peace be upon you, O Sayyid al-Mursaliyn
(Sayyid means master. Mursaliyn, on the other hand, means the great prophets who
were sent from Adam Alayhis Salâm until our Rasûlullah Zishân (sall-Allâhu 'alaihi wa
sallam). Accordingly:) Peace and salât be upon you, O Master of all prophets.
Peace be upon you, O Imam al-Muttaqtaqiyn
(The meaning of Imam is leader. Muttekiyn means those who abstain from sins and all
suspicious behaviours and actions, those who have piety. Accordingly). Peace and blessings
be upon you, O Imam, leader and guide of the people of piety.
Peace be upon you, O Prophet
(Hatem means the last. Nabiyyin means Prophets. Indeed, in the Holy Qur'an, in the 40th
verse of Surat al-Ahzâb : "And But the Messenger of Allah and Hateman
Nabiyyin: But he is the Messenger of Allah and the last of the prophets." Accordingly.) Peace
and blessings be upon you, O last Prophet of Allah.
Peace be upon you, O Rahmatan lil 'Alamiyn
(Rahmatan lil âlamiyn means the one who has mercy on the worlds. Indeed, in the
Holy Qur'an, in the l07th verse of Surat al-Anbiya: "Wa Mâ Erselnâke Illâ Rahmatan Lil
Alemiyn: We have sent you only as a mercy to the worlds". Accordingly.) Peace and
blessings be upon you, O you who were sent as a mercy to the worlds.
As Salaatu Wa Salamu Alaikha Ya Shafiel Muznibiyn
(Shafi'i means intercessor. And Muznibiyn means sinners. Indeed,
Our Prophet has been granted the right of intercession by Allahu ta'âlâ. On the Day of
Judgement, when all the prophets will fall down on their knees and worry about their souls,
our Prophet will be the intercessor for his sinful ummah in the sight of Allahu Azimushshân
and his intercession is true. Accordingly:) Peace and blessings be upon you, O Intercessor of
sinners.
Peace be upon you, O Messenger of Allah Rabbil Alamiyn
(The meanings of the words "Rasool" and "Rabbil 'Alamiyn" have been explained
above.) Peace be upon you, O Messenger of the Lord of the worlds.
Salâvatullahi wa Melâikatihi wa Anbiyâihi wa Hameleti Arshihi wa Jamiyi Halkihi Ala
Seyyidinâ Muhammadin wa Âlihi wa Sahbihi Ajmaiyn
May the blessings and favour of Allâhu ta'âlâ, His angels, His Prophets, the angels
who carry the Throne, and the honour and salutations of all creatures be upon our Prophet
Muhammad (peace and blessings of Allaah be upon him) and his family, his children, his
wives and his companions.
Allahumma Salli Ala Sayyidinea Muhammadin Abdike wa Habibike wa Rasoolliken
Nabiyyil Ummiyi wa Ala Alihi wa Sahbihi wa Salim
O Allah: O Allah, honour our Prophet Muhammad (peace and blessings of Allah be
upon him), your servant, your prophet, your beloved and your Prophet whom you created
as an ummah, and his family, his children, his wives and his companions with your infinite
graces and praises, your mercy and blessings.
Allahumma Salli Ala Sayyidina Muhammadini Nabiyyil Melih, Sahibil Makamil Ala Vel
Lisanil Fasih
O Allah: O Allah, favour our Prophet Muhammad (peace and blessings of Allah be upon
him) with Your infinite favours, praises, mercy and blessings, for he is Your spiritual and
material, spiritual and spiritual
The Prophet whom You created as the beautiful of the beautiful, whom You endowed with
exalted positions such as Makam al-Mahmud, and whom You made to convey Your
commands and prohibitions in a clear and understandable language.
Allahummaj'al Efdale Salaawatike Ebeden
O Allah: The most supreme and eternal of Your infinite favours and praises, mercy and
blessings;
And Enma Barakatike Sermadan
The ever-increasing of your goodness and blessings from eternity to eternity;
And Ezka Tahiyyatike Fadlen wa Adeden
The purest and purest of your greetings and blessings in terms of number and virtue;
Ala Eşrefil Halâikil Halâikil İnsaniyyeti
As a human being, he is the most honoured of all creatures,
And Majmâil Hakayikil Imaniyyeti
The sum total of the truths of faith,
Ve Tûrit Tecelliyatil Ihsaniyyeti
Mountûr of the manifestations of your bestowals and the lights of the unseen,
Ve Mehbitil Esrarir Rahmaniyyeti
The place where the secrets of Rahmani are revealed,
And Arûsil Memleketir Rabbaniyyeti
The one who is privy to the secrets of the palace of wahdat (unity),
And Vasıtatı İkdin Nebiyyin
The means of the covenants and oaths of all the Prophets,
And Muqaddimi Jaishil Mursaliyn The
leader and pioneer of the army of
Messengers, And Qadi Rekbil Anbiyâil
Mukarremiyn
The seventh and the driver of all the Prophets whom You have honoured,
And Efdalil People Ajmaiyn
The highest of all creatures,
Hâmili Livâil İzzül Â'lâ
The owner of Livâ-i Hamd, your banner of honour,
And Mâliki Ezimmetil Majdil Esnâ
The owner and user of the string of greatness and grace,
Witness Esraril Ezeli
Witness to the secrets of eternity,
And Milshahidi Envari Sevâbikil Uveli
The observer of the lights that existed in the knowledge of Allah when all the worlds did
not exist,
And Interpreter Lisanil Seniority
The interpreter of the Qur'an, which is the Qur'ân al-'Azimussan (the word of the
unprecedented),
Ve Menbâil Ilmi Vel Hilmi Vel Hikem
The source of knowledge, hilm (softness) and wisdom,
Mazhari Sırril Cudil Cuziyyi Vel Külliyyi
The revealer of the secrets pertaining to all of Your petty favours and bounties that You
bestow upon Your servants in this world, and all of Your universal (collective) favours that You
will bestow and favour in the Hereafter,
Ve İnsani Aynil Bodyil Ulviyyi Vessüfliyyi
The pupil of the human body, whether sublime or lowly, is the pupil of the eye (As it
is known, the pupil of the eye is the external cause for seeing. Seeing is possible with it. It is
the secret, ornament and benefit of the eye. All benefits are attained through it. Without
the pupil of the eye, many great benefits and benefits cannot be obtained. However, our
Prophet (peace and blessings of Allah be upon him) is certainly more valuable than the
pupil of the eye, through which all existence, high or low, is blessed and benefited in two
worlds).
Ruhu Cesedil Kevneyn
The soul of the bodies of the world and the Hereafter, or of the realm of the unseen and
the realm of the visible (the soul of the bodies of the people of the world and the Hereafter),
Ve Aynī Hayatid Dâreyn
The eye of the world and the hereafter (two worlds),
Al-Mutaqiqiki Bi Ala Rütebil Ubudiyyeti
The realiser of the highest and most exalted degrees of the rank of servitude (the
teacher that servitude is the highest rank),
Vel Mutehalliki Bi Ahlâkil Makamatil Istifâiyyeti
The one who has been honoured with the most beautiful moral qualities that you
choose and like,
Al-Khalil Al-Azam
Your greatest and most loyal friend
Vel Habibil Ekrem
Your noblest lover,
Seyyidinâ Muhammad Bin Abdillah Bin Abdilmuttalip
To our Prophet Muhammad (peace and blessings of Allaah be upon him), son of Abdullah,
son of Abdulmuttalip,
And Ala Sa'iril Anbiya Wal Murseliyn
And the other prophets and messengers you sent,
Wa Ala Ibadillahis Salihiyn
And all his righteous servants,
Min Ehlis Samavati wa Ahlil Ardiyn
From among those in the heavens and the earth,
Küllemâ Zakar Ez Zakirûn
As long as all the zakirs chant
And Gafala An Zikrikel Gafiloon
And those who are heedless of your remembrance as long as they are heedless
And Sellim and Radiyallahu Anh, Ashabı Rasoolillahi Ajmaiyn
And grant happiness and peace to the companions of the Messenger of Allah and be
pleased with them all, O Lord.
WAHDETNAME
While the Creator and the creature did not even exist
(Creator,created)
We have revealed and declared it
While there was no place for Adam
We took him into our house and made him our host (guest)
He had no name yet, let alone

a name, no body, no clothes,
no picture.
We moulded it and made it just like a human
We made the heavens and

the earth seven layers The
universe was completed in six
days
We created all these creatures (creatures)
We gave you provisions, we bestowed (their sustenance)
We have made heaven without any principle

(orn
ament) We have given the adornment to huri,
gılman
With all sorts of promises, each nation
We made you happy and made you happy(happy, laughs)
We've dug a hell quite deep

We adorned it with the fire of torment, and it
is thinner than hair and sharper than a sword.
We made a bridge over it (we made a scale)
Although the world came into existence with

the command of "Kün" ,
we travelled the Throne and the Globe for a
while
So that the universe and space will not be empty (universe)
We ordered the people of Adam (We ordered his creation)
The sage knows the secret of mystery (uncertain secret)

In order to reveal the Ism-i Âzâm (to reveal) We
kneaded the mud and made Adam
We have revived a spirit from our soul
Adam and Eve were united

"What a beautiful place we have
found," they said. They ate wheat in
paradise.
Many human beings came from

Adam and Eve, Prophets,
guardians became numayan
Hundred thousand times it was
filled and emptied, the world
became empty We caused a flood
to Noah Najiyullah.
We gave Salih a camel and it
came out of the rock, but
many did not believe in it.
We have crushed them to dust
For a time, we made Ashab Kehf

sleep, we made Hazrat Moses
study in Tur, we made Sita a
sackcloth maker, we wove
cloths, we had Idris cut and
made him a caftan.
We made Solomon the sultan of

the world, we made Ayyub pity,
we made Jacob weep, we made
him cry, we made Moses the
shepherd of Shu'ayb.
We had Joseph thrown into the

well, we had him sold as a servant
in Egypt, we had Zeliha to be his
wife, we made the dungeon a
dungeon because of his mistake.
We made the prophet David play

the lute We saved Lot and Hûd
from the accident Look how we
made Nemrud look We made a
vineyard and orchard for Abraham
We sent a sacrifice from heaven at

the cost of Ismail, and
Halilülrahman was blissful We
made the belly of the fish a place
for the prophet Yunus for a long
time
We put the Virgin Mary in a

mosque, and there Jesus was born
without a father.
We had Zechariah
slaughtered in a tree, and we
accepted his blood.
In Bethlehem, in Jerusalem, in the

city of Jerusalem, in the Jordan
River, in the Jordan River.
We made John and Jesus uran
We have spent our time with

such glories We have finished a
lot of work with this Prophet
We have brought another
Prophet We have made his
every word a Qur'an
We made an excuse for the

infidels of Quraysh Muhammad
Mustafa came to the world to
invite the people to faith We
made Murtaza as his companion
A Prophet can never be

compared to him He is the
King of the Prophets, the
Messenger of Allah He is the
owner of the world and the
hereafter We have made him
the Prophet of Allah
Do not think that every human

understands these words It is the
language of birds, Süleyman
understands it This mystery-i
müphemi ârifân understands
Because we have made it pinhan
from the ignorant
We were Hak with Hak in eternity

At the time of Elest, in Kalû Belî, in
the place of God, in the place of
Allah, we saw His glory, and we
believed.
A human being who does not

know the realm of wahdat is left in
the form of a human being Hazret-
i Sübhan is not separate from us
We have made this clear with the
Qur'an
Our words are very certain Our words

are very certain Born, dying, making,
breaking is always the Truth Wherever
you look, the Truth is Absolute
We have declared the state of wahdat
For those who enter the palace

of wahdat, for those who see
Hakk, Hakkel yakîn, for those
who know this secret, Harabî, for
those who know it, we have
made a wallan in the square of
unity.
(adapted from Harabi)
*In the past, Allah Almighty had asked the spirits He had created, "Am I not your Lord?"
(Elestu birabbikum, 7/172) and they had answered, "Yes" (belî).
COME FROM FORM TO FORM
Come from form to attribute, there you will

find meaning Don't stay in dreams, come, may
you be deprived of a man
Many strange things are on this path,

do not be deceived by the strange, may
the strange be there, may you see the
face of a friend
Come, put on the sash of love, come to the path of

your friend, if you do struggle, may you see
observation
Here they cross three hundred seas to the

city of love May you cross three hundred
seas and find seven tamus
Burn in the seven tamudas and be burnt to

ashes in each of them, and let your body be
burnt there and find another body.
Truth is the city of Truth, its seven gates
It is written in your lodge, may you go
and see the power
There'll be one person at the front door.

He tells you to surrender so that you may find love
At the second gate, there are two lions

that have frightened many, so that you
may not be afraid
At the third gate, there are three

serpents that lunge at you, lest you turn
back
In the fourth gate, there are four priests

there. This word is for you, so that you
may find evidence.
At the fifth gate, there are five clergymen

there, selling various commodities, so that
you may not buy
At the sixth gate, a ghûri sits there He

says to you, come, come, lest you arrive
For you may arrive there and take that hûriyi

May you be deprived of the road for this benefit
At the seventh gate, the sevens sit there

They say to you: "Enter, you are saved," that you may see the face of a friend.
These words of mine are not out of the body,

but if you make contemplation, you will find
them all in you.
Yunus utters these words from the presence of

the Truth If you want, you can find its source in
love
Yunus Emre
LEVELS OF NAFS (LEVELS OF SELF)
Allah Almighty, in His wisdom, has brought down the secrets of His Essence from
the invisible heavens to the earth, and has hidden these secrets in the essence of man in
order to reveal and reveal His special names and attributes. However, the human being,
who is buried in the darkness of his ego, has forgotten the values and virtues he had before
he came to the world. When he turned his heart towards the world and the lusts of the
soul, people acquired the quality of ignorance and completely forgot their old homeland
and origin. Then Allah will awaken them from this sleep of heedlessness, show them the
right path, and make them realise their inner and outer
and sent prophets and books to purify and organise. so that darkness and lust
Let them lift their curtains and discover the realm of lights, remember their first origin and
return to it. To those who approach Allah with this desire and will, He comes ten metres
closer, and to those who walk to Him, He comes running.
According to Islamic scholars, man has two souls. They called one of them animal
soul and the other human soul. What they call the animal soul is a fine (latif) substance that
carries the life, emotion, movement and will in the body. The concept of self that
corresponds to this soul and is related to it, we call nafs-i emmare, animal soul or lustful
soul. The self associated with the human soul is the nafs-i natıka, that is, the speaking soul,
which can reach the levels of levvame, mülhimme, mutmainne, raziye, marziye and kamile,
is the human soul.
1. Nafs-i Emmare
In this first station, the nafs-i natıka (i.e. the human soul) is defeated by the lustful soul. Evil
It has become commanding and compelling to commit crimes and therefore, it has been
named Emmare. Its qualities are ignorance, stinginess, greed, arrogance, boasting, lust,
jealousy, bad morals, dealing with vain things, mocking, hurting, fighting and scolding.
Nafs-i emmare is a burden to man. It is like a drunken son who does every disgrace
and leaves it to his father to clean up the filth. Although the nafs, that is, the self, is the
work of Allah's infinite grace. But it is polluted because of its inclination to the world and
its strong attachment to sensual things. It has been under the influence of animal feelings,
which are only lust, and has become attached to it, and thus has entered the animal class.
He has replaced his good qualities with the very bad qualities of animals, and he differs
from them only in form. Even Satan has taken strength from it. This is such an evil ego that
it is an enemy within us. It is coercive like a dictator and makes us do what it says.
Moreover, just when we think that it has been defeated, when we think that it has
definitely been defeated, it comes out from under the stone where it hides at an
unexpected moment, and with all its fierceness, it tries to force us to fulfil its ugly
ambitions.
to realise it. Only after it's all over do we realise it.
When the traveller is in the state of nafs-i emmare, Satan approaches him and makes
the following suggestions to lead him astray from the right path:
"What do you have to do with this path? All those who have taken this path are
dead. Only their words and books remain. I know that your intention is to enter the path of
Truth. But by whose hand will you enter this path? Where are those who have endeavour
and observation, where are those who show those states and miracles? That was in the old
times. Now you will not find even one like them. The best way for you is to seek help only
from those dead people and to be alone with the Shari'ah.
to be content."
Satan wants to hide the truth with these words. In fact, kufr means "to cover" and
kafir means "one who covers". There are human beings, i.e. competent murshid and teachers,
in every age. The Holy Prophet had two qualities in himself: Prophethood and guardianship,
sainthood) qualities. He is the hatam al-anbiya, the seal of the prophets, the last of them.
Prophethood ended with him. But the quality of guardianship will continue as his
sacred legacy until the Day of Judgement.
If the salik pays heed to these suggestions of the shaytan, reduces his efforts and
endeavours on the path of tariqa, a coldness appears in him on this path, and a timidness
occurs in him when he has entered suluka,
the devil comes to him again and says: "Allah is forgiving. He loves those who do what is
permitted. Stop being harsh with your nafs and treat it gently so that it will obey you."
If the salik does so, his doubts between the lawful and unlawful increase and he begins
to approach the unlawful. As his doubts increase, the darkening of his heart increases, and as
a result of this darkening, he tends to commit haram.
However, if Allah's help comes to the believer, he will know that all these delusions
are from Shaytan. "Clinging to the licences (that which is permitted) is the work of the lazy. To act
upon them is the work of the weak. It is essential to try to walk with the principles of
Shari'ah and tariqa." If the salik can do this, his nafs rises to the second level, that is, to the
Levvame level. From the prison of the lustful soul, he opens his wings to the space of the
divine soul. In the end, his arrogance turns into humility, his spitefulness into love, his
hurtfulness into softness, his lust into chastity.
2. Nafs-i Levvame
The nafs-i natıka in the second station is called Levwame because it regrets ordering
evil deeds and condemns itself a lot. The remnants of some habits of the Emmare nafs are
also present in this nafs. However, this soul has the ability to distinguish between right and
wrong, i.e. to distinguish between right and wrong, and the negative
qualities (attributes) that make him restless. However, he cannot completely rid himself of them.
he cannot afford it. But his love for Shari'ah is high and his devotion to tariqa is continuous.
His righteous deeds such as prayer, fasting and giving alms are many. However, hidden riya
(hypocrisy) is mixed in them.
The owner of this soul wants his good deeds to be known by the people. He does
them both for Allah and for showing off. However, he is disgusted by this behaviour and
does not feel comfortable because of it. But he cannot get rid of it either.
Those who are in this state want to disappear from their own selves and to exist with
Allah, and they have taken the path of dying and disappearing by their own will before their
death. The Prophet gave the order to try to kill your nafs with the hadith, "Die before you
die". As a matter of fact, Prophet Moses had also said to his ummah, "Kill your nafs" (faqtulu
enfusakum: Baqara, 2:54).
It is necessary not to stop at this station, but to continue on the way. Because in the
second station there is a great danger and an exhausting fatigue. Those who stay in this
station cannot find comfort and peace.
The two great dangers of the second station are arrogance and anger. Of these,
anger is from the fire in which Satan was created. In the time of the anger of our mother
Aisha, the Prophet said to her, "This is the fire which is called the place of the devil."
This state of anger is a very dangerous and sinister enemy of its owner. The essence of
this bad habit
is arrogance. The most beneficial of medicines is to remove this arrogance from the soul.
There are three remedies for anger and arrogance:
1. When arrogance disappears, anger disappears by itself. Unless the breeder of

arrogance is cut, it is impossible for it to disappear. The breeder of arrogance is the
satiation of the stomach. With it, arrogance is strengthened and anger reaches the degree
of rage. For this reason, hunger and sleeplessness must be habitualised, and arrogance
must be tried to be cut at the root with hunger.
2. The most powerful remedy for the excitement of anger is to think that one's ego
is weak and therefore has no right to attack others.
He should frighten his nafs with the consequences of anger and the vengeance of
Allah. Tolerance, compassion and softness are necessary, but it is even more necessary to
overcome anger.
3. One remedy for anger is this: At the time of anger, the one who is standing
should sit down immediately, or if he is sitting, he should get up, make wudhu if possible,
and lie on his back and recite the following prayer: "O Allah, enrich me with knowledge,
adorn me with humility, and grant me worship and piety and good health and well-being.
Amen."
Since all beings are jealous of the salik, they try to prevent him from the presence of
Allah Almighty. On the other hand, that person should not show interest and respect to
anything and should not be afraid of anyone.
In this state, Satan makes his deeds look ornate to the person in this state and thus
puts the feeling of self-admiration in his heart. After that, he appears in disguise and says:
"You have learnt everything now. From now on, you do not need to learn knowledge, nor
do you need to attend the conversations of scholars and sages, nor do you need to listen to
the sermons of preachers. I wish that preacher and scholar would advise his own soul and
do one tenth of your deeds."
At the end of this deception, the person becomes so arrogant that he does not take a
single advice from the scholar. He worships according to his mind and perishes in the
darkness of ignorance.
We see that the devil's tricks and deceptions are many. If he has the power, he will spoil the
traveller's deed. If he fails to do so, he puts in the traveller's heart a deed that is superior
and more valuable than that deed, which he is absolutely unable to do. He praises the
second deed to him and forces him to do it. So much so that while trying to do it, the
traveller is cut off from the first deed, and while going to Dimyat for rice, he loses both
deeds. Thus, he loses both deeds.
For example, the devil puts the idea of going to Hajj into the mind of the salik even
though he is underprivileged. The salik, who travels to Hajj unprepared, becomes miserable on
the way. His heart begins to darken, he stops his prayers, starts gossiping, cursing and other
evil deeds. When he was in his hometown, his heart was peaceful, his temper was good, his
heart was cheerful, he was merciful and mild-tempered,
While he used to consider others superior to himself, he starts to criticise and despise the
people because of what has happened to him and the difficulties he has suffered. His chest
narrows, his heart becomes troubled, his soul becomes stingy, greedy and condemning.
Thus, Satan achieves his purpose.
If the grace and help of Allah Almighty reaches the saliah and protects him from these
inspirations of the devil, he can ascend to the third stage by strictly adhering to the customs
of the Shari'ah and the rules of the tariqa.
3. Nafs-i Mülhimme
The soul in the third station is called Mülhimme because it receives direct
inspirations from Allah Almighty without any intermediary. Although it is superior to
Levvame, this is also a dangerous station and the guidance of a perfect murshid is needed.
Otherwise, it is feared to return to the previous station.
The traveller should tell his guide his every wish and every mistake and defect when
they are alone, and should not hide them from him. If it occurs to him to deny or object to his
Murshid, he should never
He should tell him exactly the same without hesitation and repent. Because as long as his
belief in his murshid is strong and firm, his heart will be safe from delusions and his ascent to
the holy realm will be strong. If he sticks to the skirts of the Kamil Murshid, if he tells him all
the good and bad ideas that come to his mind, if he accepts the medicines given by him and
applies them with all his heart and if he is pleased with him in his heart, his ascent in the
spiritual field will accelerate and he will reach the fourth maqam quickly.
The truth is that this station, although it is superior to the two stations below it, is
not safe from the inspirations of Satan and egoism. Since he also receives inspirations from
the Truth, he confuses these two. The endeavours of the nafs and the devil at this stage are
aimed at severing the bond of the disciple from the murshid. By giving the appearance of
divine inspiration, they make the murshid look ugly to the disciple. However, since the
Murshid is a mirror for people, what the disciple sees in him is nothing but the ugliness of
his own soul. In this stormy sea, the traveller will cling to
the lifeline is the Sharia. It is especially necessary to perform the prayers properly. If a sense
of arrogance and superiority arises from this, he will be excluded from the group of those who
are close to Allah.
He cannot ascend and remains only among the good people. But the one who deliberately
abandons prayer becomes a heretic and is deprived of the spiritual pleasure of prayer.
Another condition of love is that the lover must obey and submit to every command of his
beloved.
In this station, the state of non-existence (self-knowledge) comes to the salik. In this state,
the salik forgets all he knows, sees wrongly, understands wrongly and is mistaken. His sense
organs give him wrong perceptions and realisations. However, this has nothing to do with the
state of fenafillah (non-existence in Allah), which belongs to the fifth station.
In the third station, Satan again pursues the traveller. He says to him by appearing in
disguise: "Now you know, see and understand everything. You have become an arif person.
What is it for you to do these troublesome and tiring deeds? From now on, this is what suits
you: Leave all the outward worship and deeds to the people of the worldly world who do
not understand anything, and leave them to the people of the worldly world who do not
understand anything, and leave them to the people of the worldly world who do not
understand anything.
Try to utilise your time with internal acts of worship such as murakabah (contemplation and
c o n t e m p l a t i o n of Allah) and observance (observance), which are important and necessary."
If the disciple falls for these suggestions and abandons worship and striving, his heart
begins to darken and the devil finds a place there. When he succeeds, he approaches him
again and says:
"Your Lord is your truth, and you are His truth. Now you have attained
attainment. The prohibitions and restrictions for mortal servants have been lifted from
you. So, do whatever you wish and desire. Everything is permissible for you. You will
never be responsible."
Then the curtains of darkness cover the traveller's eyes and the eye of his heart so
much that he cannot see the truth at all. He is afraid of committing all kinds of unlawful acts
such as theft, treachery, fornication, drinking, etc.
he doesn't hesitate. His faith is completely corrupted. He does not fear Allah. He becomes
such a plaything of Satan that he leaves Allah and makes Satan his leader. This is the state
and the sad end of the one who follows the word of Satan. If Allah's grace and help reaches
this person, if he perseveres in worship and struggle and continues with love, his nafs
ascends to the fourth stage.
4. Nafs-i Mutmainne
In the fourth station, the nafs-i natıka is satisfied and the heart is sure,
He found satisfaction and his sorrow was relieved by the address of Allah Almighty. That
is why he is called Mutmainne.
In this station, the salik does not deviate from the Shari'ah even an iota. He takes
pleasure in following the morals of the Prophet and finds satisfaction in his heart by
following his actions and behaviours. Every word he says is completely in accordance with
the Holy Qur'an and the hadiths. Therefore, those who listen to him cannot get enough of
listening to him, because the truths and subtleties that Allah Almighty has poured into his
heart are expressed in his words. He guides those around him and spends much time in his
own dhikr and worship. He has acquired most of the praiseworthy qualities, generosity,
trust, surrender, patience,
hope, truthfulness, gentleness, friendliness, thankfulness, forgiveness of faults, forgiveness of
mistakes and joy of heart.
He does not pay attention to the phenomena and various miracles that occur by
his own hand, and he clings to Allah Almighty who bestows them. Because he knows that
inclining to them and loving them is shameful and leads to evil. The wise men do not
recognise the miracles that appear from them.
they don't know. Or even if they know, they do not pay attention to them, they try to hide
them and never tell anyone.
For the perfect person who truly loves Allah, all ideas that do not conform to the
Shari'ah are deviations.
This is because the people of the west have found the inner view, which is not suitable for the
outer realm, to be perverted. Every external judgement of the Shari'ah has a secret, an
internal counterpart. But the person who does not comply with its visible, open provisions
can neither be a kamil nor an arif. The hidden treasures of the Shari'ah will not be opened to
him. Maybe he will become irreligious and remain in heresy.
The person who has reached the fourth station has succeeded in bending the
wrist of Satan after great efforts and difficulties. He follows the commands of Allah and the
Sunnah of the Prophet in every action and deed. They are the only sturdy branch and the
only life to hold on to in the stormy seas that swell and overflow.
is the baguette. Thus, the traveller who has reached this station has definitely defeated the
devil. Therefore, the dangers seen in the previous stations have been eliminated in this
station. It is now much easier to progress to the next stations.
The Holy Qur'an says, "O Mutmaine soul, Raziye (pleased with Him) and Marziye (He is
pleased with you).
Return to your Lord (Fajr, 89: 27-28)" (Fajr, 89: 27-28). Satan cannot approach a kami in this station,
and even if he does, he cannot find a way into his heart from any direction, and he certainly
cannot lead him astray from his path even if he wishes to do so. As a matter of fact, one day
Shaykh Abdul Qadir was walking on the road.
He approached Hazrat Geylani and said: "O Abdulkadir, I am Allah, I have made
everything that I had forbidden lawful for you. Do whatever you wish, whatever you
desire". The Prophet gives him the following answer: "You are lying. You are the devil.
Because Allah Almighty does not want the things He has forbidden to be done and does
not command you to do them."
5. Nafs-i Raziye
In the fifth station, the nafs-i natıka is called Raziye because it gains the perfect
degree of consent in all its states.
The qualities of the soul in this station are to abstain from prohibitions, to love with
a pure heart, to be perfect in tranquillity, perfection, submission and consent, and to abandon
and forget everything other than Allah.
The person accepts the events in the world without objection, without excitement and with
a contented heart. Since he is in control of his nafs, he does not turn to forbidden and
makruh things. Allah Almighty never rejects his prayers and always accepts them. However,
the abundance of haya and modesty prevents him from praying. From Allah
is ashamed to ask for something. However, if he is in a difficult situation, he prays, and this
prayer will surely be accepted. He is a saint in the sight of Allah. He is established on such a
throne of sovereignty in the inner world that the whole outer world awaits his command.
6. Nafs-i Marziye
Since Allah Almighty is pleased with the nafs-i natika in the sixth station
He is called Marziyeh. The person in this station is adorned with the morals of Allah. He has
abandoned human desires and become good-natured. He forgives sins, covers defects and
always thinks well. He is compassionate, open-handed and giving to everyone. He works to
bring people out of the dungeon of nature, from the darkness of the soul to the light of the
soul, loves and inclines towards them. This love
It is only for Allah and is therefore acceptable. Nafs al-marziyya unites the love of the Creator
and the creature.
The holder of this station is average in everything he does. He neither goes above
nor below. This average behaviour is easy in appearance, but very difficult to do. Everyone
desires to have this beautiful virtue. But since it is difficult to walk in the average state,
there are very few who can practise it. It is a grace and virtue peculiar only to the owners of
this station.
In the beginning, the good tidings of the great caliphate (caliphate) appear to the kamil
in the sixth station. At the end, he is clothed with its khilats (robes, precious gifts). With the
knowledge he receives from Allah, the servant knows the subtle and deep secrets that exist
in everything. Allah Almighty has signalled these secrets to His servants with the command
"I taught Adam all the names" (Al-Baqarah, 2:31). There are some hidden secrets in this station
that cannot be expressed in words. It is not possible for those who are not in the state to
comprehend them, because they have no comparable counterparts in the outside world.
7. Nafs-i Kamile or Safiye

The nafs-i natika, which has ascended to the seventh station, is called Nafs-i Kamile
because it carries all the maturities on itself, that is, it has reached the last step of spiritual
perfection, and it is called Nafs-i Safiye because the soul is completely purified and purified.
The seventh station is the highest and highest of all other stations. Now the inner
sultanate has reached perfection and the mujahada has been completed. To do Rizayat and
to blunt the nafs.
is no longer necessary. Moderation in everything is sufficient. The owner of this station
has no desire left and every wish has been fulfilled. However, he continues to wish for
the pleasure of Allah Almighty.
All the actions of the perfect person in this station are goodness and worship. His
pleasant breath is power and grace. His soft speech is knowledge and wisdom, flavour and
sweetness. His blessed face gives peace and joy.
The owner of this station does not remain without worship even for a moment. He
worships with all his body organs, tongue, hand, foot or only with his heart, and he does
not remain unaware of Allah Almighty even for a moment.
This person repents and repents a lot. He is very humble. The people's turning
towards Allah pleases him very much. The people's heedlessness and turning away from
Allah makes him very sad and angry. He loves those who want and love Allah more than his
own child. Both his love and his anger are not for his own self, but only for Allah. He does
everything in its place: He acts with justice in every situation. His every wish is in accordance
with Allah's wish.
About the Last Three Offices
The fifth, sixth and seventh maqams are some of the most frequently mentioned
phenomena in Sufism.
are the stations of manifestations. For example, the aspirant who is at the level of ilma'l
yakin in nafs-i raziye reaches the level of ayna'l yakin in nafs-i marziye and the level of
hakke'l yakin in nafs-i safiye. Again, raziye is the state of actions, marziye is the state of
names and attributes, and safiye is the state of the manifestation of essence. These
states are only granted to a very few people.
Ilme'l Yakin, Ayne'l Yakin, Haqqe'l Yakin
Yakin can be defined as being close to Allah with certainty. The first step is
to be informed about it, the second step is to see the evidence of it (observation), and
the third step is to actually be so.
Let us explain this with an analogy: If a fire illuminates a piece of coal with its light
reflected from the wall, this is similar to ilma'l yakin. If that coal comes near the fire and is
illuminated by its heat and light without any means, this is an example of ayna'l yakin. If that
coal falls into the fire and burns with that fire, this is an example of hakke'l yakin. Although
the salik can ascend to the sixth level with mujahada, reaching the seventh level depends
only on the attraction that Allah Almighty will bestow. This level of hakke'l yakin is the level
of ahadith (unity) that has gathered everything in its soul. Many people think that believing in
Allah is enough to become a mature and adult person. However, this is a mistake. Because it
is not enough to believe in the oneness of Allah alone. What is necessary for the salik is to
see the wahdan (oneness of Allah) and to realise His presence in everything. Knowing alone is
useless and incomplete. Müşahede (being able to see) is necessary. And the vision is
It cannot be obtained without struggle (effort and endeavour).
Manifestation of Verbs, Names, Attributes and Essence
Another characteristic of the fifth, sixth and seventh stations is the manifestations
that emerge from them.
The manifestation of verbs is this: One of the acts of Allah Almighty is born in the
heart of that servant and manifested in him. One aspect of the divine power, which takes
place in all things, appears in that servant. That servant also realises that it is only Allah
Almighty who stops and moves. Only the owner of that station knows this situation.
In the manifestation of names, Allah Almighty gives birth to one of His beautiful
names in the heart of His servant. That servant is so defeated and stunned under the power
and lights of this name that if Allah Almighty is called by that name at that moment, that
servant responds.
The manifestation of adjectives is as follows: Allah Almighty manifests one of His

attributes in the heart of His servant. All human attributes of this servant have disappeared
and Allah Almighty has appeared in his heart with one of His attributes. For example, if Allah
Almighty appears to him with the attribute of hearing, that servant hears the speech of all
animate and inanimate beings and understands what they say.
Zat manifestation is to be very close to Allah Almighty. The salik is now
characterised by humility, helplessness, weakness and poverty through worship alone. His
soul knows Allah with these qualities and himself with the qualities of Allah. Since the nafs
of this kamil's nafs has found the humiliation and non-existence, the mirror of servitude
stands against the divine mirror, and what is in one is seen in the other. As a matter of fact,
in the holy hadith, Allah Almighty has said, "I do not fit in the heavens and the earth, but I
fit in the heart of my servant who truly believes."
Tawhid-i Ef'al, Tawhid-i Adjective, Tawhid-i Zat
One of the issues in Sufism in connection with the above is the unity of actions
(ef'al), attributes and essence (tawhidi).
If we liken the whole universe to a book, some Sufis have likened every object and
every event in the universe to a word written in the language of Allah. They have tried to
explain the building blocks of this enormous Book of the Cosmos in terms of grammar and
grammar in the language of human beings. The basic words in every language consist of
verbs expressing action, adjectives expressing qualities and nouns often related to
adjectives. In their opinion, Allah's names and attributes are derived from His essence, and
His actions, i.e. His movements, are derived from His names and attributes. They used these
words to describe the prism that divides the white light of the divine power into colours and
focuses it in various places and forms, and
It is also possible to think of them as lenses. From each name and attribute, an infinite
number of
actions and movements emerge and derive. Since the last stage of creation is actions, the
first stage of spiritual ascension is to know that all these actions originate from Allah and
are created by Him. This is followed by the monotheism of names and attributes, that is,
the realisation that they all belong to Allah and are His manifestations. Finally, it is realised
that the first source of these manifestations, the essence of Allah, is also one.
The Unravelling of the Cosmos Book
The above matters, which we have explained in simple and plain expressions, can only
be a very general and abstract guidance in understanding the Book of the Cosmos.
Experiencing the reality of these expressions is a very different thing. Allah Almighty has
informed people in the Holy Qur'an that there are many meanings in visible things. Indeed,
the human speech
There is a meaning in each of the words, which has a different meaning according to the
preceding and the following ones. Likewise, there i s a secret (secrecy) in each of the visible
beings, which appears differently to each person. It is a very difficult and rare event to be
seen with all its nakedness.
Allah Almighty has revealed those secrets only to His wise servants who know their own souls,
and has hidden them from His unwise servants.
Is not the book in your hand like this? When scholars read the words in this book,
they understand its meaning. But when ignorant people look at it, they can neither read it,
nor understand it, nor get any flavour from it. They can only see the written lines of this
book.
The natural world is similar to this. However, reading the book of nature is much more
difficult than reading this book. To be able to read this Book of the Cosmos, or to understand
it even if we have read it, is not for everyone.
It was prepared based on the Marifetname of İbrahim Hakkı Hazretleri of Erzurum.
THE EGO IS ONE WITH THE DEVIL

Don't follow your nafs,
my shah, it will take
you down, it will
make you thick
He says good and

leads to evil He draws
to the right path He
shows disbelief to
faith
The nafs is one with

the devil Many are
enslaved to the nafs
How many have a
lung full of tears from
the hand of the nafs
He who follows his

ego has put himself
in the room He
who does not
follow his ego
Know that he is the
head of the state
The nafs is a traitor to

the eternal God
There is no fear of
fire, it is not afraid of
fire, it is only after
selfishness It is
imâmâr, it is
impulsive
The soul makes a

pilgrimage, it enters
the mosques, it
walks barefoot, its
aim is a deviation.
Arrogance, hatred,
envy These are
companions of the nafs
The soul does not remember its death

He doesn't think it's the
end of the matter He
doesn't take advice, as
if it were a solid stone
It's all riyâ, all

ta'âdat Hod is
selfishness âdîatı
Abandon your
âdîatı Reach the
Awliyâ
Cut off the head

of the ego with
the sword of
conviction
Hard to deal with hardship
Do not obey your

ego's dog Reach
the Murshid's
fold If you obey
your ego
You're wandering around in vain
Leave the ego, obey love

Satisfied with Dervishism,
and satiated with
Dervishism
Scan the road
Bind your ego's dog

Don't let it eat the
flesh of the people
Don't be sure of your
ego Don't say my ego
is slow
It cuts the vein of

greed It strikes the
neck of the nafs See
how many battles the
lovers fought with
the nafs yesterday
Since this
Ashrafoğlu Rumî
killed his nafs
Wherever he looks, a
friend's face make his
eyes burn
Ashrafoglu Rumi
INSIDE
Sharia cannot be denied, but
there is Sharia within Sharia
Allah cannot be found without
tariqa, but there is tariqa within
tariqa
The sharia you see is not

sharia The tariqa you go to is
not tariqa The truth you think
is not truth There is truth
within the truth
Come to the human being-i Kâmil,

pay attention to him, you will
dream of the beauty of Hakk You
will dream of Hakk's beauty
Marifet is not simply to say that
there is Hak, but there is marifet
Marifet within marifet
(adapted from Harābī)

THE NECESSITY OF DHIKR
The wisdom of the creation of human beings : To recognise Allah and to remember
Him by worshipping and serving Him. This is clearly stated in the 56th verse of Surah Zariat.
Since knowing and remembering Allah is considered to be an obligatory duty before the
obligatory duties, the importance of dhikr is clearly evident.
In the 42nd verse of Surah Ahzab: "O believers, remember Allah much, and glorify
Him morning and evening". There is no limit for dhikr. As with all obligatory acts, there is no
excuse for abandoning dhikr. The Prophet (peace and blessings of Allaah be upon him) said:
"The heart rusts like iron rusts, and its polish is recitation of the Qur'an and much
remembrance of Allaah.
is to do it." They say: "He who loves something very much remembers it very much. And the
love of Allah is evident by remembering Him, by dhikr."
Ibn Abbas (R.A.) said: "Whatever Allah has made obligatory on His servants, He has
certainly set a limit for that obligation." Those who do not do an obligation in case of an
excuse
He excused it. However, he did not set an endless limit for dhikr and did not accept an excuse
for its abandonment.
They have commanded dhikr in all states of people. The purpose of this is to remember
Allah at all times and not to forget Him. In the 152nd verse of Surat al-Baqarah, Allah
Almighty says to His Ummah Muhammad: "Remember me so that I may remember you".
Surah Ahzab
And in verse 41: "Remember with the tongue of the heart so that you may be saved". In the
28th verse of Surat al-Kahf: "And do not obey that person whose heart We have left
unaware of Our remembrance, who has fallen after his pleasure and whose work has
exceeded the limit", the importance of dhikr is stated. In addition, many verses have
explained the necessity of this important worship.
Our duty of servitude requires us to be grateful to Allah. For the countless blessings
offered to us
To be grateful is to cause the gratitude of those blessings. Allah's favours are attained through
dhikr. The evil of Satan is destroyed. It will be granted to be among the servants who gain the
consent of Allah,
They asked the Messenger of Allah: "Which servants are superior in rank with Allah on
the Day of Judgement?" He said: "Those who remember Allah much." The Messenger of Allah
again said:
"There is no deed more effective than Dhikrullah to save the son of Adam from torment."
Again in a hadith: "Allah praises the angels with the assemblies of dhikr", showing the value
of remembrance of Allah,
beauty, happiness.
There are 99 Essences of Allahu ta'âlâ. It is said that whoever memorises and recites
them will enter Paradise.
The Messenger of Allah said: "La ilahe illallahu wahdehu la sharike leh, lehül mulkulu
wa lehül hamdu wa hüve ala kulli shayr kadir: Whoever recites this tawhid a hundred times
a day, he gains as much reward as if he had freed ten slaves. One hundred sins will be
erased and he will be protected from the devil until the night."
Whoever recites the rosary of Sübhanallahi wa bihamdihi a hundred times a day, even if
he has as many sins as the foam of the sea, they will be washed away.
Muhyiddin Arabî says: "To free your neck from Hell and to buy your soul from Allah, say
Lâ Illahe Illallah 70 thousand times."
In a hadith it is said: "There are four things that whoever has them, Allahu ta'âlâ will
build a house for him in Paradise and he will be in the light of Allahu ta'âlâ: l. Dhikr of La
ilaaha illallah,
2. Say Alhamdulillah, 3. Say Estağfirullah, 4. Say Inna Lillah wa Inna Ileyhi Raciun when you
are in trouble."
In another hadith it is said: "On the Day of Resurrection, Allah (swt) will shade seven
groups of people in His shade on the Day when there will be no shade except His shade, and
one of those seven groups is the one who remembers Allah (swt) in seclusion and at that time
tears come from his eyes out of fear of Allah (swt).
is the one who flows." The Messenger of Allah said, "O Allah, open the ears of the heart for
your dhikr, susten me with piety, and grant me deeds in your book. O Allah, make me one of
your servants who increase their gratitude, do a lot of dhikr, follow your advice and fulfil your
will".
The realisation of the love of Allah in the servant is completed with the condition of
love for His Messenger. Unless the love of the Messenger of Allah takes precedence over
the love of life, your faith will not mature. Unless you love what he loves, dislike what he
dislikes, and take his pure morals and life as an example, your faith will not be perfected,
and the levels of faith will increase according to the degree of devotion to the Messenger of
Allah. Our Rasulullah said: "The sign of those who are the people of pleasure and loyalty is
that they do not spare their love for me and give it generously; they regard this love as
superior and distinguished above all their loved ones and keep their hearts busy with the
remembrance of me after the remembrance of Allah."
Answering the question of the Ashâb Kiram, our Prophet said, "I know the love,
fervour and affection of the people of love, those who have fervour and love, whether
they come in my time, in another land or after my time. The salutations are presented to
me," he said. The importance of salat and greetings for believers has been explained in this
way.
PRAYER

O Allah, may Your peace and blessings be upon the Holy Prophet and his mature
successors and followers until the Day of Resurrection.
O my Allah, who is Hayy and Kayyum, I have taken refuge in You. Protect me with
Your protection in the secret of Bismillahir Rahmanir Rahim.
O Allah, the First and the Last, include me in the treasury of the mysteries of the
unseen; all power and might are hidden in your treasury of the unseen.
O Allah, the Halim and the Settar, lead me on such a path that You have protected the
travellers of that path, hiding them from all eyes, saving them from the accidents and troubles
of the two worlds; You have been the blood that runs in their veins.
O Allah, Who encompasses the worlds with His might, make me one of the
inhabitants of eternity whom You have taken into Your security and spiritual encirclement
with Your name Majid (Greatness).
O All-seeing, All-seeing and All-hearing, make me honoured with Your glory. Protect
my soul, my religion, my wife, my children, my house and my property with Your
protection. No harm can come to anyone from anyone and from anywhere without Your
command and permission.
O Allah, Who forbids what He does not want and repels what He wants, protect me
from the evil of the devils in human disguise, for the sake of Your verses and words. Protect
me from those who follow Satan and are cruel, from those who follow their nafs and are
tyrants.
Do not separate me from You and Your pleasure. O Lord, who can save us from the
hands of the oppressors without Your help? O Allah, the fountain of every beauty and the
source of every kind of purity, make me taste the flavour of prayer and supplication.
O Owner of Peace, protect me and my loved ones from the attack, overpowering and
tyranny of all enemies.
O Owner of every glory and every greatness, clothe me with the clothes of cemal,
jalâl, and ikbal; crown me with the crown of perfection. Show this secret to my body and
soul.
O Allah, the source of every friendship and the owner of every value, grant me a
friendship from you and instil it in me so that love for you, for me and for each other may
awaken in the hearts of all your servants who see me.
O Allah, the Creator of beauty, untie the knot of my tongue. May I be free from
mistakes in every word. By Your mercy and beauty of style, I shall be able to express and
understand my words.
and grant it to me. Make me strong with the attribute of the owners of the heart who see
with you, know with you, receive with you and give with you.
O Allah, the Almighty, the Mighty, the Almighty and the Powerful, protect and
preserve me with Your strength and severity, Your might and Your honour. No one can help
anyone except You; he can only be the means of Your help.
O Allah, Who makes every difficulty easy and opens every door, open the doors
that are closed for me and make every difficulty easy for me.
O my Lord, the Beneficent and the Gracious, put such faith in my heart that I may be
among the believers who are satisfied with that faith, who are sure and tranquil in heart.
O Allah, the owner of every patience and every gratitude, make me one of the Ummah
of Muhammad, whom You praise in the Qur'an.
O Allah, the Keeper of the worlds and the Surrogate for every trustworthy person,
protect me and safeguard me.
O Allah, who keeps the heavens and the earth without pillars with His trustworthiness
and who is permanent in the mortal world, make my two feet firm in the path of the Truth.
O Allah, the Great of the Great, the Helper of the Helpers, help me and protect me from
the evil and hurt of all enemies.
O Allah, who is the aspirant of every good and the victor over every enemy,
strengthen me with the Prophet (peace and blessings of Allaah be upon him) both in word
and deed.
O Allah, the Giver of sustenance to His servants, the Giver of sustenance according to
everyone's effort, without discriminating between the disbeliever and the believer in terms of
sustenance, bless me with Your lawful blessings. Grant me a generous sustenance. Let me eat
knowing that You give sustenance and let me feed Your servants in this way.
O Allah, the Owner of the eternal attributes, your Messenger Muhammad (peace and
blessings of Allah be upon him) prayed to you: "O Allah, show me the truth of things"
(Allahumme erinel eşyae kema).
when he asked you, you answered him as follows: "Habib, this object, this being that you
see, is Laa ilaha in its zahir and Illallah in its bosom. Tell my Ummah that when they look at
things, they should know that its zahir is Lâ ilâha, and its bâtin is Illallah." Make me one of
the people of piety who have marifah and who know this- Make me a perfect wali among
the Ummah of Muhammad, and raise me to high positions. Reveal your names Velî and Âlî
on me.
O Lord, favour me with your Gani name. By your name Kerim, grant me honour and
honour from me to all people and beings, and from all beings to me. Make me attain the
happiness of the world and the hereafter and the Muhammadan sainthood.
O Allah, the Tawwab and the Just, turn me away from evil deeds. Whether
intentionally or not.
If I commit a fault unknowingly, make me one of your ummah who know that Allah is the only
one who forgives all sins and reaches your mercy.
O Most Gracious and Merciful Allah, in my last life, in my last day, in my last hour, with
the awliyaullah (friends of Allah) who have passed away from masivallah (things other than
Allah)
May it be granted to me to breathe my last breath together. Even the simplest follower who
follows the path of those great guardians is under the protection of the good news in the
Qur'an, "Do not despair of Allah's mercy".
O Lord, whenever and wherever the nafs wants to obstruct my way because of sin, do
not make me despair of your mercy.
O Allah, Who is Semi (i.e. He hears our voice without our saying it) and Karîb (i.e.
nearer to me than my soul), make me one of the inhabitants of Paradise Adn. That Paradise
of Adn is my heart; help me to drive out from my heart everything that is other than You. Fill
my heart with Your light, not with hawâ (vain things).
O Allah, for the sake of these honourable Asma (names), make me one of Your
servants who have Your help in everything. When I die, gather me with your ummah and my
loved ones. Illuminate my heart and grave with the light of the Qur'an. And make me one of
Your servants whose account is easy on the Day of Judgement.
May your salāt and peace be upon the Prophet (peace and blessings of Allah be upon
him), his family and his companions, as many as the particles in the universe. Amen.
Lillahil Fatiha.
ADVICE FROM GEYLANI H A Z R E T L E R I
The suffering of the patient servants in this world does not escape the eyes of Allah
Almighty. If you follow the path of patience for His sake for a moment, you will reap the
reward for years. The one who travels with the nickname of "hero" throughout his life has
earned it at the end of a moment of courage.
O son, first admonish your ego, correct it, and then others... You are still in need of
reform, and you know it. Knowing this, how can you succeed in trying to reform others?
When your eyes do not see a step beyond, what do you want to guide the blind?
What you need is to love the Almighty Creator and fear no one but Him. And to do all
deeds with His consent in mind... This is done with the "heart", not with the noise of the
tongue, not with words. Then you'll be ashamed when you're put to the touchstone. No one
believes in a dry case. Do you say the words you say in public when you're alone? ... Is it
possible for you to feel the same emotions when you are alone? If you can do these things,
there is no problem... "Tawhid" in front of the door, "Shirk" when you enter. Isn't that good?
It's hypocrisy, hypocrisy.
it is a sign of corruption. I pity you, your words are about avoiding evil, but your heart is
eager to create mischief. Your tongue is full of praise, but your heart is always objecting.
Let us throw away our excessive, inappropriate desires and run to our Creator. Let us
suffer some misery on this path.
What's wrong with a bit of trouble? After reaching Him, all troubles are forgotten. Let us
turn our nafs, which rules us inside and outside, to the path of the Truth. Let us apply to the
Messenger of our Lord, His Beloved. Let us not leave His skirt.
Let not your whole aim be to eat, drink and fulfil your desires. These are all means to
reach Allah Almighty, not ends. Your whole aim should be to reach what is most necessary
for you. And what is most necessary for you is your Creator. Seek Him. Everything has a
price. The price for the world is the Hereafter, and the price for the creatures is the Creator.
If you throw the world out of your heart, Hak will take its place.
Consider the day you live as the last day of your life and organise your affairs
accordingly. This feeling is enough for you. When you say "There is no god but Allah", it
means that you are pursuing a "Cause". In every case
They ask for witnesses, and the one who has no witnesses loses his case. In addition, enduring
all kinds of troubles and showing patience for this cause are also considered as witnesses. It is
necessary to be sincere in doing these things.
No word is accepted without deeds and ihlâs. The path of the Master of the
Universe consists of ihlas.
Be careful when collecting worldly goods. Don't be like those who gather
firewood at night. When you reach out your hand, you should know in advance what
you will get. He who gathers wood at night doesn't know what he'll get. I liken you to
him. Be sober, then the disaster will be great.
Don't quarrel with the Truth, don't criticise Him for your ego. Do not accuse
Him because my wealth has decreased, do not blame Him because people do not
honour you. Look for the blame in yourself first. You want everything to be to your
liking, is the greatest judgement yours or His? Do you know more or does He know
more? Is your mercy greater than His?
You and all creatures are His servants. He alone rules over everything.
Don't forget.
In the path of attaining the pleasure of the Creator, artificial actions will not bring any
benefit, and one cannot walk on this path with unwarranted desires and empty wishes.
Especially, nothing can be gained by someone who is different on the inside and different
on the outside. And if lying is revealed, then the disaster begins. If you have a few of these
conditions, repent immediately and do not break your repentance. It is more important not
to break repentance than to repent.
it's a trick.
Stop boasting. What is this selling arrogance against Allah Almighty? Do not be arrogant
to the servants, know your limit. Place humility in your being. Think about what you were
before; a drop of water.
What happens next, I know... A weight that will roll into a ditch. Is it fitting to patronise
someone in such a state?
Do not be ambitious, do not be enslaved by evil desires. Do not knock at the door of
worldly men. It is unbecoming for you to beg for worldly goods from them, would it not be
better for you to seek your share in the right path with patience? And what if your begging
turns out to be in vain... Have you never heard our beloved Prophet's saying, "The greatest
calamity is to seek what is not in one's fortune"? The servants can never give what is not in
their destiny. The sons of the world will never be able to do so.
O you who claim knowledge, where is your weeping? Do your eyes tear from the fear
of Allah Almighty? Where is your fear of Him and confession of sins? Do you not fight with
your nafs and discipline it? Where is your calling him to the side of the Truth?
You don't have any of that. All you care about is the safe, the table, food and having
fun. Come to your senses. If there is a fortune that will come to you from the blessings of
the world, it will come to you, do not be sad, keep your heart at peace.
You will be freed from the burden of waiting, the weight of ambition will not tire you. If you
don't behave in this way, what will be left to you from all this labour? Only fatigue and a
heavy account.
What good is knowledge to you without righteousness? Knowledge without
righteousness is a calamity for you. You have learnt, you have prayed, you have fasted; the
reason is that they may give you wealth, they may see your good deeds, they may praise you.
Do these thoughts befit you?
Suppose the public's interest in you has increased, will this help you in your distress at
the time of death?
There will be gulfs between you and those who love you. The goods you have collected will
be shared by others, and you will have to pay the bill and pay the penalty.
Shame on you! You hope for paradise while doing hellish deeds. You console yourself
with temporary things, you love them and think they are yours. But they will soon be taken
away from you.
The Creator entrusted your life to you. He ordered you to live for His pleasure. You,
on the other hand, consumed your life in pursuit of your own desires and whims. The
wealth, position and health given to you are entrusted to you. Use all these in a way that is
in accordance with the Creator's consent.
O son, who nourished you in your mother's womb? How helpless you were in that
state, who brought you to this state? You rely on your own existence and the people, you
rely on your money, your position, your knowledge. Those whom you trust may exist today
and disappear tomorrow. Whoever you trust or fear other than Allah Almighty is your god.
Soon all those you trust in will disappear, you will be estranged from the servants, they will
harden their hearts against you, they will slam the doors in your face, they will make you go
from door to door. The reason for all this is that you have trusted in others other than the
Truth, and you have known His blessings from others.
Do not try to do what is not in the religion of Allah Almighty. Have two witnesses, one of
them
Our Holy Book, the other is the Sunnah of the Messenger of Allah. These will lead you to
your Lord. But you leave these witnesses and continue to follow your ego. You have two
witnesses, one is your weak mind and the other is your personal desire. Surely these will
push you into the fire. He will join the likes of Pharaoh.
O those who kill their hearts and revive their souls: Your heart is already dead. Whoever
wants to revive his heart, let him instil the remembrance of Allah. Let him try to be close to
Allah. Let him turn his eyes only to His sovereignty and His saving and manifestation in
everything.
O corrupt one, you will die soon, and after death you will regret what you have done,
but it is too late. Your tongue is accustomed to eloquence, so it speaks and is deceived, but
your heart does not understand anything. This condition will not save you. It is the heart
that should speak well, and it is useless for the tongue alone to speak well.
O the one who cannot find the travellers of Allah, who makes his existence and
creatures a veil for the existence of the Truth, weep. If you cry once for others, cry a thousand
times for yourself.
Do not see your own power in the deeds you do and the spiritual state you attain.
This state will make the person arrogant and keep him away from the mercy of the
Creator. Do not make your words listened to and accepted
and don't be tempted to have it done. First lay the foundation, then build on it. Dig deep in
your heart so that the fountains of wisdom gush out from there. Then raise that building
with ihlâs and good deeds. After these deeds, invite the people to that mansion.
If you want to remove a fault in someone else, do not do it with your ego, do it with
your faith.
Only faith destroys evil. In this case, your Lord will help you in your affairs. He befriends you
to destroy that evil, crushes that evil and removes it. If you intend to eliminate an evil for
your own sake, for the people to recognise you, you will be disgraced. In everything
The consent of Hakk must be sought.
Your Islamic shirt is torn, your dress of faith is dirty, your heart is ignorant, and your
heart is full of sorrow. Your heart is not open to Islam. Your inner world is ruined, your outer
world is honoured, all your pages are black with sin. What you love and desire is only the
world. The door of the grave is open and the Hereafter is coming towards you. Come to
your senses as soon as possible, give up collecting only the worldly provisions and hurry up
to collect the provisions for the Hereafter...
SURAH YASIN BY AMIR BUKHARI HZ
Hadrat Amir Bukhari said: "The letter Be in the Besmelah signifies the perpetuity of
Allah, Sin signifies peace upon the believers, and Mim signifies the love for the arifs". "And
the one whose companion is besmela does not need another companion. The level of
Ahlullah is reached with Besmela. He who unravels the secret of Besmela is with Allah
Almighty. He who says Bismillâh reaches Allah's attribute of Sabur. Man finds ihlâs with
besmela and rules over everything on earth. The believer who reaches the secret of
Besmelah worships Allah Almighty alone. The believer who reaches the secret of the worlds
and the adjective "Kün" (Be) with the besmela and reaches Hakkel Yakîn." Amir Bukhari Hz.
made the following explanations about the ledun verses of Yasin-i Sharif:
1-4. Yâsîn, vel Qur'anil hakîm. Inneka leminel mursselîyn ala sıratat mustaqiym.
"By the Qur'an that possesses wisdom, O Messenger, surely you are a Messenger
sent from Me to My servants as a messenger. You are on the right path." This verse was
revealed against the disbelief of the Meccan polytheists. Yâsin, the human being in the
Holy Qur'an, the Holy Prophet,
It is reported in the Qur'an and divine essence. It is one of the four thousand secret Essences
of Allah Almighty. One thousand Essences of Allah Almighty are known only to the angels.
One thousand essences are written on the
It is in the Mahfuz. Three hundred of them are in the Psalms, three hundred of them are in
the Bible, and the Name of Allah and 86 of His Names are in the Qur'an. The believer who
recites this verse 33 times every day and after the prayer beads, becomes one of the servants
whom Allah Almighty is pleased with and leads to the straight path.
5. Tenzîlel azîzirrahîm
"The Qur'an is a Book sent down by Allah, the Saint and the Merciful." Another meaning
is: "This Book that has been revealed to you is such a Book that the Almighty Creator of the
Worlds is victorious. He is the avenger of the rebellious and He manifests Himself to the
obedient with His Merciful Essence."
Note: Those who recite 138 times after five daily prayers will be granted the secrets of
the ledun (40
day).
6. Litunzire cavmen ma unzire abauhum fahum gaffilun
"That you may frighten a people (Quraysh) whose fathers were not frightened by the
punishment of Allah
you have been sent. For they are unaware heedless."
Shari'ahs and commandments sent from Ishmael onwards failed to reform the Arab
tribe.
Call them to the right path with this Qur'an.
Note: Reciting this verse 99 times every day helps to reform the nafs.
7. Lekad hakkal kavlü ala ekserihim fahum la yea'minun
Verily the torment has come upon most of them. For Allah knows that they do not want
to believe, and they do not believe."
Note: Allah Almighty makes the one who reads 21 times a day reach the secret of Gafur.
8. Inna ce'alna fiy a'nâkihim aghlaan fehiye ilal ezqanan fehum mukmehûn.
"We have put a yoke round the necks of those disbelievers, so that they are up to
their chins. Their heads are raised upwards (in the mire of disbelief). They cannot turn
towards the Truth. They are imprisoned in the iron armour of their nafs. They are the fuel
of hell." It is a verse that the people of Marifet recite a lot.
9. And ce'alna min beyna aydiyhim sedden and min halfihim sedden, faagshaynahum
Fahum laa yubsirun.
"And We have drawn a veil over their affairs of the Hereafter and their affairs of this
world (in front of them and behind them). We have melted their eyes, they cannot see. And
they cannot know the Truth. They cannot understand and believe in the Truth." This verse,
which explains the return of the evils that the polytheists of Quraysh had prepared for our
Prophet (pbuh), is in a broad sense a description of the Ummah of Muhammad from evils
and evil.
The Prophet passed by Abu Jahl and his men: "Faaghshaynahum fahum laa yubsiroon".
Notes: It is the verse of protection of the believer from evil. It should be recited before
the morning prayer.
10. And as for the good and the evil, then what are you going to do?
"They will not believe even if you frighten them, for their hearts and eyes are sealed.
It is as difficult for them to believe as flying in the air. They are devoid of divine
knowledge."
Note: This verse is very effective in getting rid of Nafs-i Emmare. To the development of
the intellect,
It is a reason for the increase of the Muhammadan Light. It is one of the verses that the
believer who is on the path of direction reads a lot. (It carries the secret of Ledun).
11. Innaa tunziru manittaba azzikre va haashiyerrahmâna bilgayb,
fabeshshirhu bi magfiratine wa lajrin qariym
"My Messenger, you do not forbid anyone but he who follows the Qur'an, does deeds
in it, and has sincere respect for the Most Merciful, whom he does not see. Give them glad
tidings of forgiveness of their sins in this world and of Paradise in the Hereafter. Your
warnings are for those who keep the name of Allah on their lips. They are the inhabitants of
Paradise."
Amir Bukhari Hz. says the following about this verse: "Whoever recites this verse 55
days, 5 times a day, will be aware of his future."
72. Innâ nahnü nuhyilmevtâ va nektübü mea kaddemû va âsârehüm va külle shay'in
ahsaynâhu fîy imâmin mubiyn.
"Verily, We raise the dead to life and write down what they used to do and what they
used to send and the works they left behind. We have already recorded everything in a
clear record, in the Imam-i Mubin. Everything is written in the Levh-i Mahfuz before its
creation. It is in the knowledge of Allah. After it happens, it is written with all its traces and
shadows. Thus, people are responsible for what they do."
This verse has many blessings in terms of worldly and hereafter life. It is one of the
verses recommended to be recited by the Ahlullah who perceive the secrets of the unseen.
The Prophet Bukhari pointed out that it should be recited before the night prayer for the
number of one rosary beads. The Holy Prophet
May Allah Almighty grant us the opportunity to benefit from these blessings bestowed by
these Awliya Kiram, who are the heirs.
Guidance is from Allah. Praise belongs only to Allah Almighty. Hazrat Bukhari, the
perfect human being, has opened the treasures in Surah Yâsîn and presented them to the
Ahl al-Sunnah, the people of the way. May Allah grant us to understand this grace, to act
upon it and to fulfil its gratitude.
Amen...
LET US UNDERSTAND WAHDAT
Allah existed and there was nothing with Him (Hadith). Hazrat Ali: "This
moment is that moment." The one who is purified to his nafs is purified to his
Lord (Hadith).
People are asleep. When they die, they wake
up (Hadith). Die before you die (Hadith).
He is the Awwal, the Aakhir, the Zâhir, the
Bâtın (Verse). When you threw, you did not
throw, but Allah did (Verse).
We have created the heavens and the earth and all that is between them in Truth
(Verse). That which is in your souls... Do you still not see? (Verse).
And whichever way you turn, you see the face of Allah (Verse).
He guides whom He wills with His light (Verse).
He is with you wherever you are (Verse). Say
"Allah" and leave the rest (Verse).
He does what He wishes (Verse).
He will not be questioned about
what he does (Verse).
He who has seen me has seen Haqq (Hadith).
I saw my Lord in the form of a young lad (Hadith). He
who is blind in this world will be blind in the
Hereafter (Verse). Allah chooses for Himself whom
He wills (Verse).
There is not a living creature on earth that my Lord does not take away (Hadith).
Your Lord creates what He wills and is free to do what He wills. People have no choice
(they have to do what He wills) (Verse).
In whatever state you live, in that state you will die; and in whatever state you die, in
that state you will be resurrected and in that state you will be gathered (Hadith).
Adopt the morals of Allah (Hadith).
Truth is an event to be experienced while in the world. Those who die without
experiencing the Truth cannot attain this life after death. Their blindness to the truth lasts
forever. To be satisfied with the action of the Truth, not the one beyond you, but the one in
front of you, is to be purified from shirk. Either you realise that you are a "servant of God" or
you pass away as a "servant of God".
The purpose of Sharia and tariqa is to reach the Truth, to live marifat. Tariqa is to reach
the truth.
If it cannot make you attain the truth and live the truth, it has lost the characteristic of a
"path". What does not purify you from yourself is not a "sect" but an "association". Nur is that
which leads you to the Truth, purifies you from your conditionings, value judgements and
emotions and makes you think like "Allah", not like a human being.
Unless fear is cast away, it is not possible to abandon delusion. One cannot get rid of
delusion unless one realises the unity. He who discards delusion without understanding
"Allah" becomes a pharaoh. Pharaoh is turned towards the individual ego,
is a person who lives irresponsibly. Those who find "Allah" in their souls do not have the
wishes and desires for individual interests. To be "moralised with the morality of Allah"
is to be purified from the feelings and value judgements of individuality.
To annihilate oneself in "Allah", i.e. "fenafillah", is null and void. There is no second
existence other than "Allah" so that it can be "annihilated". What is valid is to realise that
your self, which you assume outside of His existence, has never existed in reality. If you are
"non-existent", of course the other person is also "non-existent". If so, will you be able to
accept and digest the real "being" in front of you? Or will you pass away from this world by
denying Him in front of you, like many and many others who pass away blind?
Who is it that does what He wishes, as He wishes, with all the meaning compositions,
every moment, under various names? You or Him? If it is Him, may your God be pleased
with you. If it is you, are you pleased with what you do? Is it just?
It is the state of the people of yakîn to maintain the gaze from the One to the "many",
with the view of the One, and to watch the beings by constantly looking down from the top of
the pyramid. Either one looks from "many" to "none"; or the One watches his own essence
and actions. Where are you?
LET'S EVALUATE THESE VERSES
"The seven heavens and the earth and all that is in it glorify Allah. There is nothing that
does not glorify Him with praise.
But you cannot understand their glorification."
- Qur'an, 17/44.
As stated in the verse, all beings glorify Allah at every moment, that is, they remember
Him. This remembrance cannot be seen and perceived by human beings. However, can we
not at least take a step towards understanding it?
Let's start with our heart. Our heart beats in a rhythm called "systole" and "diastole"
in medicine. And whether we are aware of it or not, it beats an average of 80 times a
minute.
- Al-lah.."
Our breathing is also like this. Our lungs fill with "Al" and empty with "lah" with every
breath.
Our life depends on this dhikr of our heart and lungs. Without them we have no life.
From here, it is possible to see all rhythmic movements in nature as a dhikr. All beings
in nature are in constant repetitive movements, and these movements constitute a dhikr
with each repetition. Every rhythmic movement is a dhikr.
The earth revolves around itself once in 24 hours and thus a day is formed. Part of this
day is day and part is night. The world's dhikr of "Allah" is a long dhikr.
Our earth rotates around the sun once a year. In this way, seasons are formed.
Therefore, the second dhikr of the earth is a dhikr that lasts even longer, one year. With this
movement, our earth repeats the dhikr "Al-lah" once a year.
The other planets revolving around the Sun also have their own "days" and "years" of
different durations.
These constitute a dhikr with each repetition.
A bird flying in the air makes a dhikr every time it flaps its wings, and it takes wings and
flies on this dhikr. It is as if it has "wings of dhikr".
In nature, there are dhikrs of long duration as well as dhikrs of very short duration. Let
us start with sound waves to analyse them.
And taught Adam all the names (2/31): And He taught Adam all the names.
Wa leinit teba'te ehvaehum min ba'di maa caaka minal ilm (2/145): If, after the
knowledge of the truth has come to you, you follow their wishes and desires and what you
imagine, you will be among the wrongdoers.
And lenablüvennekum bişeyin minal havfi wal jui wa jui wa naksin minal emwali wal
anfusi wassamarat (2/155):
We test you with what you fear and hunger and wealth and self-interest and what you
have... Give good news to those who can bear it.
Bel nettebiu ma elfeyna alayhi abaena (2/170): We do not deviate from the
conditioning of our fathers. If their fathers were foolish and truly deviated, will they still
continue to follow them?
Va man yü'tel hikmete fekad utiye hayren kesira (2/269): Whoever has been given
Wisdom, much good has been given to him. (None can understand this except those who
have attained the Essence).
Küllu nafsin zaikatul mawti (29/57): Every soul will taste death.
And ma hazihil hayat al-world illa lahwun wa leib (29/64): The life of this world is play
and amusement.
Men sugara feinnema yashkuru linefsih (27/40): He who gives thanks, gives thanks to
his soul. Tebarekallaziy ceale fissemai bürucen (25/61): The One who created the signs
in the heavens,
is glorious.
Ricalun la tulhiyhim ticaretun vela beyun an zikrillah (24/37): Trade and shopping with
people do not distract the righteous (men of Allah) from the remembrance of Allah...
Fesajedu illa iblis, kane minal jinn (18/50): Iblis did not prostrate to man because he
was a jinn.
Ya ma'sharal jinn kadisteksertüm minal'ins (6/128): O community of jinn, you have
brought most of the people under your dominion.
Va'bud rabbaka even ye'tiyekal yakin (15/99): Serve your Lord, until the Yakin comes.
Inna Rabbaka fa'alun lima Yürid (11/107): Surely your Lord, the Owner of the Will, does
whatever He wills.
And man yudabbirul emr (10/31): They will say, "Who is the judge of all that is going
on?" (It is Allah).
Kad eflaha man zekkaha (91/9): He who purifies his soul has attained salvation.
And ma teşaune illa an yashaallah (76/30): Your desire is the result of Allah's desire.
Hel eta alal'insani hıynün minaddehri lemyekün shay'an mezkûra (76/1): There was a
time when man's name was not mentioned.
Ma esabe min musibetin filardı vela fiy enfusikum illa fiy kitabin min kabli an nabreeha
(57/22): All the adverse events that you will experience were written in the Book before they
were created.
programmed.
La tulhikum emvalüküm va la evladüküm anzikrillah (63/9): Let not your wealth and
what you do for your children prevent you from the remembrance of Allah. You will be
disappointed if you do this.
ZIKIR AND PRAYER
Should Zikr be done in seclusion?

People who do not fully understand what dhikr is, put forward one thing as an
obligatory condition to be followed while doing dhikr. You have to do dhikr in seclusion, in a
place where there is no one else, in silence. This is a very wrong compulsion. And it is never
a condition...
Of course, dhikr performed in a secluded place, in a lonely place, with contemplation,
has many beneficial aspects and this can never be denied.
However, it should not be inferred that those who do not have the means cannot or
should not do dhikr because of this.
We have said that dhikr can be done anywhere and at any time. As a matter of fact,
both the verse in the Qur'an, which states that it should be dhikr while standing, sitting and
lying down, and the verse in the bazaar, which says, "la ilahe illallahu vahdehu la sharike
leh, lehül mülkü ve lehül hamdu yuhyi ve yumitu ve huve hayyun la yemûtu, biad'ihil hayr,
wa huve ala kulli shaykh qadir", we say that dhikr can and should be done anywhere,
anytime.
In fact, this is a very important issue.
Is contemplation absolutely necessary while doing dhikr? Or does it invalidate the prayer
if you think of other things while praying, which is also prayer and dhikr?
If other things come to mind during the dhikr or prayer, do the prayers and dhikr still
help?
Let us say with certainty that what comes to mind during dhikr or prayer will never
harm the work.
The brain is active in countless subjects and directions at the same time, each of
which is carried out by the departments related to it. And all of them find their place.
For example, when you walk on the road, you say the rosary, think about other things,
and observe your surroundings. Each of these activities takes place in separate units in the
brain.
and all of them find their place. Likewise, let's say that at home you are reading something,
praying the rosary, you hear what is being said in the room, and on the one hand
you can stare at the telly. You can do all of these at the same time. This is related to the
degree of development of your brain and its ability to work in multiple ways. People with a
spiritual aspect, on top of all these, can also be in spiritual contacts and can easily fulfil their
rights.
What is important here is the work done in the brain and the automatic uploading of its
result into the soul. Whether you are aware of it or not, it does not change. As a matter of
fact, a person who started dhikr while drinking in a tavern, with a glass of raki in his hand, was
able to go on pilgrimage in eight months. Therefore, seclusion is not necessary for dhikr.
Why Arabic Words in Dhikr?
When Zikr is mentioned, a question that immediately comes to mind and is asked is this:
- Why should we say these words in Arabic? Can we not say the Turkish equivalents of
the same words? As if Allah does not understand Turkish so that we cannot read it in Turkish?
Of course, it is up to us to answer this question. In that case, let us explain it to the
best of our ability.
Let us know that a word we hear with sound is the last stage of the work done. The
event starts in the brain at that moment with an effect coming from within (i.e. from the
spiritual dimension or from an entity belonging to the spiritual realm) or from outside (i.e.
from any entity we perceive in our environment).
As a result of this incoming influence, first the biomagnetics and bioelectricity of the
brain and then its biosimic structure are influenced. After the biosimic structure brings
together the data in itself with the influence it receives, it transforms the result back into
the bioelectric layer and transfers the event to the relevant nervous system and to
whichever organ is in question... And we perceive the result as an organ reflected from that
organ.
If we have grasped this basic working system of the brain, we will realise that what is
important
It is not the language consisting of the letter arrangement of the word, but the
frequency/vibration that forms the words.
Beings of pure energy origin are explained in religion with the concept of "angel" as
beings that carry a certain meaning and function for that moment. As a matter of fact, the
origin of the word "angel" comes from "melk", which means power, strength, energy.
Just as every frequency/vibration has a meaning in the universal sense, every cosmic
ray, frequency reaching the brain also has a meaning.
Man, on the other hand, is the most comprehensive unit on earth, created to recognise
his own reality, Allah.
Since man's thinking himself to be in this body causes him to "exist in the lowest of
the low" in Qur'anic terms, whereas his living by the judgements of his essence causes him
to be described as "the life of paradise", man has only one duty: To recognise his own
nature.
Religion has formulated this as "He who knows his soul knows his Lord".
Here, if the brain, which considers the material dimension as the real one, can free
itself from the record of the sectional perception tools (five senses) and the conditioning
blockage brought by it; it will realise and comprehend the reality of the spiritual realm and
will desire to feel its real existence in order to take its real place in that real dimension...
This desire will strengthen his connection with his spiritual nature and he will eventually
realise that all events that occur in him are nothing but the revelation of meanings.
In other words, the brain is a tremendous device that transfers spiritual meanings to
the dimension we know, and in the meantime, while loading these concepts into the body,
it also emits them to the outside.
"Zikr" is a work with original Arabic words that can only be understood and
comprehended after comprehending what we have explained.
Because each word, each letter is the transformation of a certain frequency/vibration
into sound waves in the brain.
Since each frequency carries a meaning, words are the transformation of frequencies
carrying certain meanings into sound waves, which constitute the "words and concepts of
dhikr".
That is to say, since certain universal meanings exist in the universe in the form of
vibrations, and since their transformation into sound frequencies is called words, the words
of dhikr have become Arabic because the words most suitable for the vibration of those
meanings are Arabic.
Therefore, when you change that word, you will never reach that frequency and you will
never reach the meaning contained in that desired frequency.
That's why:
If a person wants to attain the secrets that the Messenger of Allah, the Qur'an and the
Qur'an want people to realise and if he wants to be aware of universal truths, he has to
repeat the words of the dhikr as they come (i.e. as they are in the original Arabic).
And at least once in his life, he must certainly repeat the Qur'an in the original Arabic
words inhis brain and upload it into his soul, that is, into his spiritual body. So that in the
afterlife he can make use of this source of knowledge, which is available to him forever.
There is also a much simpler reason for the necessity of repeating these words in
Arabic in accordance with the original. If you try to translate these Arabic words into
Turkish, sometimes you have to write a page, sometimes more, in order to give that
meaning, to comprehend that meaning. However, it is possible to repeat it as a single word.
Do we understand why "dhikr" should always be performed in its original form?
How to understand the Qur'an
Before coming to the Qur'an, which is the greatest Zikr, I would like to dwell briefly on
how the Qur'an should be understood, without going into too much depth, but only in outline.
For it was revealed to us with the words "so that you may understand it".
All creatures can do something by being conditioned and memorised. However, only
man, as a being with the power of cognition and contemplation, and because of this
characteristic. "Allah's
He had the honour of being the "Caliph on Earth"; realising this fact and
And those who are able to live up to it are called "Honourable Muslims". Of course, those who
can do something imitatively also receive their share of this to the extent of their "yakîn".
To understand the Qur'an, one must first be "tahir", that is, "purified". Because it is
said, "Let not the unpurified touch it". Look how the same Book defines "najis", which is the
opposite of "tahir", i.e. the state of being unclean and dirty: "Those who are absolutely
impure are the polytheists," that is, it is the thought of "shirk" (associating partners) that
brings about the state of being impure.
These two verses express the following with an integration:
"Let not the polytheists who are contaminated with the thought of shirk touch the
Qur'an until they are purified from this filthy thought, for with the thought of shirk they
will not be able to understand this Holy Book, which explains the revelation, the Oneness,
the ahadiyyah of Allah."
The Qur'ân al-kerîm, which emphasises God's wahdan, ahadith, infinite, unlimited, and
single being in the clearest way, and which aims to explain and teach the perspective from
One to many, is certainly not easy to understand, in spite of people's view of God, which
they imagine with the sky in a way born of unitarity.
For this reason, if we want to understand the Qur'ân al-kerîm, we must first purify
ourselves from the filth of shirk thought.
What is the idea of Shirk?
Acceptance of God (deity). The assumption that there is a God (deity) is the basis of the
idea of shirk.
The understanding of the religion of Islam, which will save man from the concept of shirk,
has been described and formulated by the Messenger of Allah, Muhammad Mustafa, as
follows:
"There is no God (deity), there is only Allah." This means, in summary:
As you think, the concept of a god and divinity does not exist at all; God exists and He
has His own system.
"The most virtuous of Dhikr is La ilahe illallah." "He who says La ilahe illallah will
enter Paradise, even if he steals or commits adultery." Hadiths such as hadiths like this
one always show that the meaning of the formula of Kelimei Tevhid
It draws attention to its sublimity. In other words, even if a person does all these things,
when he realises the meaning of the formula of the Word of Tawhid, it means that he
repents for what he has done; he renounces his wrong deeds, which are based on the
imagination that there is a god (deity); he turns his face to Allah; he lives accordingly and
this will bring him Paradise.
Yes, how does one begin to live in Paradise? It is said, "They begin to receive the
rewards of Paradise while they are in this world." What does that mean?
Man realises that Allah, the infinite-limitless, is present in every particle with all its
existence; and therefore, in his own self, in his essence, in every particle, there is "Him" in
its perfection, in a manner befitting His Essence. What he had thought to be beyond for
years has shown him a face from his essence, from his self.
The verses "I used to look for him in the countryside, He was a person within a
person" come out of his mouth. Then he looks and sees that "He" shows his face in every
particle.
"Whichever way you turn your head, you will always see the Face of Allah."
He realises the secret of the verse, and begins to love Him everywhere and in
everything. He does not get angry or resent anyone; he does not eat anyone's right; he
does not speak against anyone; he does not force anyone to do something he does not
want to do; instead of wasting time with temporary values, he utilises his time with
permanent services,
He always remembers his beloved with his actions, his tongue and his consciousness. In the
past, Islam used to be very difficult for him, but now it is very simple and easy for him.
What is it anyway...
He started to live the Word of Shahadah, not only repeating it with his tongue... The
five obligatory prayers. What is it... When he wakes up in the morning, he washes his hands
and face, washes his feet and does his ablution, and it is only two minutes, two rak'ahs of
Fajr prayer. And at noon, if he doesn't find a chance, four minutes... Four rak'ahs of
obligatory noon prayers; four rak'ahs of noon prayers in all the stress of matter,
experienced with the imagination of eternity for four minutes. four rak'ahs of noon
prayers...
For Asr prayer... Can't four minutes be found for the obligatory four rak'ah prayers...
The window to that eternity which is your real dimension... You have come home in the
evening; in order to isolate yourself from all the worldly troubles of the day; washing your
religious face, performing ablution and directing yourself to the eternity in your essence for
three minutes, three rak'ahs, and peace in that eternity... And finally, before going to bed,
the obligatory Isha, which is obligatory for four rak'ahs, which will make it easier to be free
from all the problems of the day and to dive into your own true realm.
According to Islam, it's that little and simple. 17 minutes a day if you add it all up...
Only 17 minutes out of 1440 minutes...
But if you want more, if you say: an eternal future awaits me, if you have come to
the realisation that I will need many more things there, you can increase your useful works
as much as you wish...
What's after prayer? Hajj...
And this is an extremely important issue. The Prophet (peace be upon him) said:
"Make haste in going for Hajj. For none of you knows what obstacles
that it's gonna come out."
And again he strongly warns:
"Whoever dies without going to Hajj, even if he does not have an illness that prevents
him from going, or an oppressive sultan who forbids Hajj, or poverty, whether he dies a Jew
or a Christian."
This shows that the judgements of the founder of the religion indicate that
pilgrimage is an obligatory act of worship that must be performed urgently. Why?
Because, in Hajj, all your offences (including the rights of servitude) that you have
committed knowingly or unknowingly up to that day are completely erased; you return "as
sinless as the day you were born from your mother"; and thinking "I wonder if you are
forgiven" is considered by the Prophet as "the greatest sin". How can such an opportunity be
missed and abandoned? When death, especially in today's conditions, is unpredictable; when
we should be free from all the negative burdens that will drag us to torment as soon as
possible and be reset: the after-death with all these negative burdens and sins
to cross over into the realm? Especially when not to do so is to risk dying a Christian or Jewish
apostate.
Secondly, there is also the spiritual aspect of Hajj. At least for a very short period of
time, as if putting on a shroud, stripping off the world, putting on ihrams, and leaving the
material world and all its
To dive into the indescribable values of eternity by getting rid of temporary values. Stroking in
the infinity of the dimension of consciousness in an egoless way. To be able to see Vechullah
even in the Kaaba. And chatting with Yar...
Sorry if we've gone too far. But it just leaked out of the
jug. Anyway, I've come to Fasting and Zakat:
Fasting is a special obligation imposed on man to make him feel the angelic
dimension in his nature. Great mercy, it is an obligation imposed to make you feel the
realisation that you are an angel who can live without eating, drinking, having sex, thinking
about sex, thinking badly about others, speaking badly, and so on. Only 29 days out of 365
days in a year. It is an obligation to make you realise that you are not this body, that you
are a being of consciousness, a being of thought, a being belonging to the angelic
dimension.
And zakat... If you have understood that it is only "He" who exists in every particle, in
every unit, share with them at least one-fortieth of your being...
Islam at its simplest,
"Make it easy, do not make it difficult, make it love, do not make it hate!" If we have
been able to understand what the Qur'an, which is reported by our Master Rasulullah
Sallallahu Alayhi Wasallam, wants to tell us in the most concise sense and what he demands
from us, then let's understand "Sin", then let's understand what istigfar is and with what kind
of thought it should be done...
"The sin of self has surrounded you like
mountains, and you desire forgiveness
without knowing your sin."
And it is only after this that we can "touch" the Qur'an and start dhikr and prayer..,
USEFUL PRAYERS

Ya Hayyu Ya Kayyum
Ya Fettahu Ya Rezzaku
Ya Azizu Ya Hakimu
Ya Alimu Ya Veliyyu
Ya Latifu Ya Cebbaru
1. Ya Bediüs Semavatı Vel Ard. Ya Zülcelâli Vel İkram. Ecirni Minennar. Ecirni
Minennar. Ecirni Minennar. Ya Aziz, Ya Kerim, Ya Rahman, Ya Rahim, Ecirni Minel
Azabil Elîm.
2. (The prayer recommended to Hazrat Fatma by our beloved Prophet:)
O Evvelil Evvelin, And O Ahiril Ahiriyn, And O Zulkuvvetil Metin, And O Rahmanil
Müstahsiyn, And O Hüve Erhamer Rahimiyn.
3. Allahumma Salli Ala Muhammadin Wa Ala Alai Sayyidina Muhammad, Bi Adedi Külli Dâin
Ve Devâin Ve Barik ve Sellim Alaihi Ve Alaihim Kesira.
(This salawat is recited 3 times. The first two times it ends with Kesira, the third time it is
recited as Kesiren Kesira).
4. Allahumma Salli Ala Sayyidina Muhammadin And Ala Ali Sayyidina Muhammad. And Ala
Sayyidina Gabriel And Mikail And Israfil And Azrail, And Hameletil Arshi And Melâiketil
Mukarrebine And Cemi Anbiyai And Awliyai Vel Mürseline Ala Külli Ecmain.
5. Rabbena Âtina Fiddünya Haseneten Ve Fil Ahireti Haseneten Ve Kinâ Azaben Nar,
Edhilnel Jannete Meal Ebrar, Ya Azizu Ya Gaffar, Ya Rabbel Alemin.
(O our Lord, grant us favours in this world and the Hereafter, save us from the torment of Hell,
and admit us to Paradise with your good servants; O Allah, the Great, the Forgiving, the Lord
of the Worlds).
6. Salli Ve Sellim Ve bârek alâ Habibike Muhammad Mustafa, Ve Ala Cemi Anbiyai
Vel Murselin, Vel Awliyai Vel Ulemai Vashshühedai Vessalihin, Amin, Vel
Hamdülillahi Rabbil Alemin, El Fatiha (Amin).
Forgiveness for the believers:
Allahummmağfirli veli valideyye veleli valideyye velilmü'minine vel mü'minât, vel muslimîne
vel muslimat, al ahyâi minhüm vel emwât, birahmetike yâ erhamerrâhimin.
"Whoever recites this supplication 25 times a day will be rewarded as many rewards as all the
believers." - Hadith-i Sharif. For the relief of troubles :
Allahumma salli ve sellim ve Barek Ala seyyidina Muhammad (1 time)
Yâ Erhamerrâhimin (3 times)
Bismillâhirrahmanirrahim (1 time)
Lâ ilâhe illâ ente Subhaneke innî küntü minezzâlimin
(33 or l00 times with Besmele)
Enni messeni yedurrü ve ente erhamürrâhimin (33-100 times with Besmel)
Sübhânallahi wa lhamdulillâhi wa lâ ilâhe illâllâhu waallâhu akbar (33-100 times with the
Besmel) and lâ havla wa lâ kuvvete illâ billâhil aliyyil azim (33-100 times with the Besmel)
THE LIFE OF I B R A H I M H A K K I HAZRETLERI OF
ERZURUMLU
İbrahim Hakkı Hazretleri was born in 1703 in Hasankale district of Erzurum. His father,
Mullah Osman Efendi, came to Siirt and from there to Tillo in search of a murshid after he
was ordered to do so in a dream he had, and he met İsmail Fakirullah.
and entered his service. When İbrahim Hakkı was 9 years old, he came to Tillo with his uncle
after his father. İbrahim Hakkı, who was at the age of reading, received his science
knowledge, which could be considered very advanced according to the conditions and means
of that day, from Fakirullah Hazretret. Then he was initiated into the Veysî sect.
The great thinker Ibrahim Hakki, in jurisprudence and hadith, poetry and literature,
medicine and astronomy,
In other words, he gained great power and talent in all branches of science. He shows the
unique scientific virtue of the East in his age.
After the death of his mentor and teacher Fakirullah, he took over the duties of
guidance and teaching. Ibrahim Hakki did not consider the knowledge he gained here
sufficient and travelled to Istanbul in 1742 for scientific studies and research and became the
special guest of Sultan Mahmut. He analysed the important works he found in the palace
library and wrote his book El İnsaniye (The Humanitarian) using 150 works.
by writing.
After Istanbul, he visited Cairo and stayed there for a year. Then he returned to Tillo.
İbrahim Hakkı Hazretleri passed away in 1780. Upon his will, he was buried next to Ismail
Fakirullah.
His divan on truth and mysticism, İbrahim Hakkı divan and Marifetname (Marifetname)
containing various information were published.
His other works include:
1. Majmuatul Irfaniye13. Majmuatul Wahdaniye25. Isbatul Bodhud

2. Al-Humaniya14 . Kitab al-Alam26 . Süluku Tariki Fena
3. Tuhfetul Kiram 15. Ruzname27 . El Insanul Kamil
4. Nuhbetul Kelâm16 . Nasihatname28 . Mahremul Esrar
5. Teddratul Ahbab 17. Felekname 29. Tawhidus Adjective
6. Urvetul Islam 18. Vuslatname 30. Husnul Arifin
7. Meametul Meani 19. Tawhidil Qur'an 3l. Scepter of Moses
8. Kenzül Futuh 20. Sefinetun Nuh 32. Nash-i Can
9. Definetür Ruh 21. Ruhush Shuruh 33. Inayetname
10. El Amalul Felakiye 22. Cülulüm 34. Uzletname
11. Sharhul Basita 23. Jilalul Kulub 35. Ibretname
12. Murshidil 24. Shifaus Sudur 36. Kavsidül Lugatül Farisiye
Metalibin
The most famous of his works, Marifetname, which is a kind of encyclopaedia,
contains all the spiritual sciences of the age, his own knowledge, and all the information
that shows that he was well versed in space science as well as astrology, and has attracted
the same interest in both eastern and western scientific worlds.
İbrahim Hakkı Hazretleri was both a student and son-in-law of Fakirullah Hazretleri
has been.
For their blessed souls
El Fatiha.
BENEFITS OF FATHA, AYAT AL-KURSI AND YÂSIÎN-I
SHARIF
The Qur'an is healing. It is a fact that the verses of the Qur'an are a cure for many
problems. Among the verses with this feature are the entire Surah Fatiha, Ayat al-Kursi
(2/256) and Surah Yâsin.
Below, some of the many benefits of Surah Fatiha, Ayat al-Kursi and Yâsin are
mentioned. Due to space constraints, we can only give a summary on this subject.
Benefits of Fatiha
Fatiha, religion, righteousness, turning towards Allah, being successful, being helped,
being superior to the enemy, being in worship and obedience, being merciful and
compassionate, being sufficient, being lovable, being protected from evil, staying in safety,
acquiring property, having will and knowledge, having an increase in property, having a
position, having a good life, protecting the household, being away from harm and mischief,
understanding the subtleties of knowledge, having marifah. He who reads Fatiha a lot finds
blessings in his life and property.
Allah protects him from the distressing and oppressive things such as hunger and poverty.
What can he legitimately ask of Allah
if he asks for it, it will surely be given to him. All this is achieved by continuing to recite Fatiha.
At the same time, these things are realised by obtaining permission from a competent person.
(Hazinetul Asrar, p. 413.)
The person who continues to recite Fatiha 20 times after the obligatory prayers,
recites this surah l00 times every day. Allah expands his sustenance, improves his condition.
Illuminates his inner world, makes his work easier. It removes his grief and sorrow. It brings
honour and honour. With Fatiha, blessings descend and their needs are met. In Fatiha,
there are lights and secrets for the connoisseur.
Continue reciting Surah Fatiha 7 times with Besmela after every obligatory prayer
Allah opens the door of goodness to the one who does. He creates sufficient reasons in
religious and worldly affairs. Whoever recites Fatiha 7 times and blows on a piece of cotton
and then covers it on a wound, Allah will heal it with the blessing of Fatiha. (Dürretül Âfâk.)
According to Imam Al-Hakim, there are two thousand characteristics in this Surah,
one thousand of which are the light and one thousand of which are the subtle. The person
who continues to recite Fatiha 41 times between the sunnah and the fard of the Fajr prayer
will attain whatever position and status he wishes. If he is poor, he becomes rich, if he is in
debt, his debt is paid. If he is sick, he will be cured. If he is weak, he gains strength and
power.
And the stranger gains honour and glory. He gains incomparable prestige among the
people.
He will be lovable both in the higher and lower worlds. His word is listened to, his work is
admired. He appears strong and majestic in the presence of his enemy. He is extremely loved
by his friends. He continues
As long as he does so, he is in constant security from Allah.
If a person who is dismissed from his office and position recites the Fatiha 41 times a
day for 40 days between the morning sunnah and the fard, without making any omission,
Allah Almighty will give him his office and position or better. If he is barren, Allah will also
give him a righteous son. If it is recited with a sincere intention to the wound where pain
and ache are felt, especially eye pain, Allah will heal. This is such a secret that only Allah can
help.
to whom he has entrusted this secret. It is necessary to hide this secret. It can only be
revealed to the worthy, to those who believe and accept it wholeheartedly. (Al-Hakim, Esrar-ı
Fatiha.)
Whoever recites al-Fatiha after every obligatory prayer for l00 times, if he continues to
do so, he will quickly reach his goal. And whoever recites al-Fatiha after the Fajr prayer as
many times as its letters (125 times) will attain what he desires, except for illegitimate
desires.
There are great benefits in reciting Fatiha 125 thousand times.
Whoever recites Fatiha by the number of Messengers, the mujahideen who
participated in the battle of Badr, or the soldiers of Talut (all three are 313), obtains the
legitimate wishes he desires and provides the protection he needs.
The Messenger of Allah (saw) said: "Whoever recites Fatiha when he lies on his bed and
If he recites three Ikhlas and one Muavvizatayn (Surahs al-Falaq and Nas) with him, he will be
safe from everything except death."
In another hadith it is stated: "Fatiha is the door to the purpose of the believers.
Whoever recites it 70 times a day for seven days in ablution and blows it into pure water
and drinks it, Allah will give him knowledge and wisdom from His bounty, and cleanse his
heart from false (corrupt) thoughts. He will increase his intelligence and strengthen his
memory so that he will never forget again."
Benefits of Ayetel Kürsi
(According to the statement of Shaykh Muhaqqiq Jalal Divanî Hz.)
Whoever recites the Ayat al-Kursi as many times as its letters (170 times), what kind of
rank is requested
he will probably find it. If he wants sustenance, he will attain a wide blessing. If he wants to
get rid of his debt, he will be able to pay it. If he is in a dungeon, Allah creates the reasons
for his deliverance from there. He will be saved from the evil of his enemies. Especially if he
recites this number after the obligatory prayers, his request will be fulfilled quickly. If he
turns towards the qiblah in the middle of the night in a state of ablution, he will not be
accepted.
If he recites the Ayat al-Kursi slowly by the number of words (50 times), he will be blessed
and protected from the devil's pulling and turning.
(According to the statement of Shaykh Imam Abu 'Abbas al-Būnī (al-Bawnī):)
The one who reads Ayetel Kürsi by the number of letters (170 times) is not afraid of
anything bad throughout his life, no one can find the power to do evil against him. Neither
words nor actions can touch him. He will be protected from Satan's twists and turns. To the
one who continues to recite this number, the things in the world of existence obey. Nothing
is able to harm him. The one who recites it after the obligatory prayers becomes beloved
among the people and spiritual beings.
Whoever has a need and a wish and cannot find a way to reach it, if he recites the
Ayat al-Kursi 170 times and then says "Ya Kâfi, Ya Ganiy, Ya Fettah, Ya Rezzak" 3000 times,
the doors of the reason he desires will open for him with the permission of Allah.
Whoever recites Ayat al-Kursi by the number of letters (170 times) will be worthy of
the love of the one he desires. The sustenance comes towards him.
If he has a woman he loves, he marries her legitimately. With this he can defeat his
enemy. He can drive away the stubborn and jealous.
He can disorganise the cheat and find the opportunity to pay his debts. If he desires
wealth or wants to attain something, Allah Almighty fulfils his wishes.
Whoever recites this verse as many times as the names of the Prophet (201 times)
and asks Allah for a need related to the affairs of the world and the hereafter, his need
will be fulfilled. If he recites Ayat al-Kursi 313 times, immeasurable good will come to
him. Allah opens the doors of goodness to him.
(According to the author of Tafsir-i Tesir).
The number 313 has great secrets and wisdom and strange properties. This number is
124 thousand
The number of messengers among the prophets is the number of messengers. (Each
messenger had a separate revelation.) Tâlut had gone out to war against Jâlut with 313
people. The Companions who participated in the battle of Badr were also 313 people.
(Shaykh al-Būnī says:)
The supreme verse in the Holy Qur'an is Ayat al-Kursi. Ayat al-Kursi is Ism-i Âzam, the
greatest name of Allah. Allah Almighty says at the beginning of this verse, "Allah Hu la ilaha
illa Huvel Hayyul Qayyum". Whoever remembers these three names and continues to do so,
will quickly find the benefit.
When you ask for sustenance, say Lâ ilâhe ilâha illallahür Rezzak.
When you desire honour, say La ilaha illallahul
Muizz. When you seek knowledge, say La ilaha
illallahul Alim.
When you want love and affection, keep on reciting La ilaha illallahul Wadud.
If you want to take revenge on an oppressor, recite La ilaha illallahul
Muntekim.
Know that the honour of Ayat al-Kursi is very great and its benefit is general.
Whoever prays with it, Allah Almighty will accept it.
One of the characteristics of this verse is this: If it is recited after every obligatory
prayer, Allah forgives all the sins and faults of the reciter until the next obligatory prayer,
except for the rights of the servant and the rights of the nation. If it is recited before going
to sleep, Allah forgives the person who recites it during sleep.
from the devil. And whoever recites it when he is angry and blows on his left side, his devil will
be imprisoned and his anger will subside.
(As Shaykh al-Akbar Muhyiddin-i Arabi Hz. said:)
Whoever recites Ayat al-Kursi as many times as the number of letters (170 times)
will reach a great rank among the people and the elite. Allah Almighty opens the doors of
good and benefit on him. It opens the windows of the treasures of knowledge and hidden
knowledge. He teaches him the ways of treatment. In this way, Allah Almighty gives him
knowledge and wisdom both in the external and external worlds. He has control over
what he desires.
Whoever recites Ayat al-Kursi a thousand times every day and makes it a habit, will
attain his worldly desire and reach his goal. Whoever recites it a thousand times day and night
and continues this for 40 days, the door of the spiritual world will open for him, angels will
visit him and all his wishes will be fulfilled. There is no doubt and hesitation in this. At the same
time, it is possible to have the honour of seeing the Prophet in a dream, and to receive some
grants and instructions from him.
Benefits of Yâsin-i Sharif
Similarly, Surah Yâsin has many benefits. We summarise two of them below:
Emir Sultan Hz. states as follows: If a person recites Yâsin-i Sharif with the intention of
concealment and to get rid of the evil of an enemy or to be protected from the calamities
that will befall him, whichever of these wishes he desires will be fulfilled.
As a matter of fact, Abul Hasan Shâzeli Hz. says the following:
"Whoever wants to be free from danger and wants to conceal himself, he should
recite the following prayer and blow it around him." The prayer in question is as follows:
"Bismillahir rahmanir rahiym. La ilaha illa huvel hayyul kayyum. Bismillahillezi la ilaha
illa huve zulcelali vel ikram. Bismillahillezi la yedurrü ma ismüh shay'in fil ardı wa lâfissema
wa huves semiül alim. Allahumma inni euzu bike min Sharri "
Its meaning can be summarised as follows:
"In the name of Allahu Zulcelâl, the Most Merciful and the Most Gracious. He is the
absolute God who is the living and the trustworthy, that is, everything exists and stands by
Him. There is no creator but Allah, and if the blessed name of the Owner of Jalal and Mercy
is with a person, no one in heaven or earth can harm him. He is the One who hears and
knows. O Rabb al-Alamin, ......................................................"I seek refuge in you from the
evil of Allah."
If he repeats this prayer three times after reciting it to the end, and if he repeats it
three times or seven times at the end of each recitation of Yâsin, no creature from among
the inhabitants of heaven and earth can harm him. For example, if the whole world is
engulfed in fire or submerged in water, his belief
Neither fire burns nor water harms a servant who is whole. Also: "And cealna min beyne
eydihim sedden, va min halfehüm sedden, fa agsheynahüm fehüm la yubsirun" verse
twenty-one times after each mubin, no servant can harm anyone in this world. Their
enemies will fall into the well they have dug with the blessing of Yâsin-i Sharif.
If a person wants to go on a journey and is afraid that his house will be robbed or
broken into
If a person who is in doubt recites Surah Yâsin once while closing the lock of his door and
blows on the lock, even the most skilful lock pickers will not succeed in opening that lock;
even the most skilful lock pickers will not succeed in opening that lock.
cannot even have such a desire. If even the locks of the treasures were recited in the same
manner, and this tremendous surah was recited every time one came to the treasure: "Wa
jealna..." forty times, all kinds of treachery, all pain and suffering would be avoided. Even
the treasure mentioned above, just like something entrusted, will be safe and protected
from all attacks with the blessing of Surah Yâsin.
NAMAZ BABI
As you know, the five daily prayers are obligatory for the entire human world. It is
obligatory for every believer to perform them on time.
It is beneficial to perform the sunnahs of 'noon and 'Isha' in 4 rak'ahs each and they are
considered as fard.
Past prayers should be made up as soon as there is time after the five daily prayers.
After that, it is useful to perform the following nafl prayers:
After 12 o'clock at night, it is necessary to pray 2 to 12 rak'ahs of
Tahajjud prayer. In the morning between 7 am and 10 am, the Ishaqr
prayer is 2 to 12 rak'ahs.
The Duha prayer between 10 and 12 in the morning is 2 to 12 rak'ahs.
After Maghrib prayer, 2 to 6 rak'ahs of Awwabil prayer are performed.
In the Sâminî branch of Shah-i-Naqshband Muhammad Bahattin Hz., apart from the
five daily prayers, the Holy Qur'an is recited as much as possible. One day a week, Hatm-i
Hâjegân is gathered among the ihvan and in the presence of a caliph. After these are
finished, the genealogy starts from our Prophet Fahr-i Kainat. It is counted from Hazrat Abu
Bakr Siddiq to the last caliph. The three Surahs of Ihlas, Felak and Nas are recited once each
and the Fatiha-i Sharif and the Hatim prayer and Salavat-i Sharif are recited once.
As Fırka-i Naciye, it is presented to the souls of the Ummat-i Muhammad and the people of
faith and the people of faith, past and present, under the green tent, green flag and green
banner, as if they were in the presence of the Prophet Muhammad (saw). The person who
is initiated into the tariqa must do this once in 24 hours.
Lillahil Fatiha.
Note: The most superior lesson is the one done at night after the Tahajjud prayer. Let
us see our genealogy on a diagram:
Prophet Muhammad (Sallallahu Alaihi
Wasallam) Abu Bakr Siddiq Hz.
Shah-e Naqshband Hz.
Imam Rabbani Effendi Hz.
Abdullah Dehlevi Effendi Hz.
Mevlana Mehmet Halit Zulcenâheyn Hz.
Ismail Fakirullah Efendi Hz.
İbrahim Hakkı Efendi Hz.
Hodja Bekir Efendi Hz.
Ali Septi Efendi Hz.
Mahmud Sâminî Efendi Hz.
Tâberi Imam Hodja Osman Bedrettin Efendi Hz.
Hodja Mustafa Naci Efendi Hz.
Musa Kâzım Efendi
Hz. Hacı Ahmet Efendi
Hz. Hacı Ahmet Efendi
Hz.
A PERSON WHO S A Y S HE IS MUSLIM
He who says that he is a Muslim should know what is

his condition He should keep God's commandment
and pray five times a day
He is the one who is free from Tamu, the servants

should be free
May you perform the noon prayer and find whatever you wish
May you kill the enemy of the nafs, the nafs should always die
Those who make that afternoon bee resurrected

They are the ones who reach the Truth, they should always reach the Truth
In the evening, the three obligatory rites melt your sin like a mountain
Your good deeds should be candles and kindling in the grave
He loves those who are present for Isha prayers

Kadir Finish the deficiency of faith, faith should
be the leader
Whoever has not taken this word, has not prayed

five times, has not become a Muslim, he should
enter into the realm
Do you not see how he waited for Mustafa and

how he waited for the Ummah?
If you are waiting for religious endeavour, don't

give it to the nafs, Yunus should take the salawat
of the Prophet with love.
Yunus Emre
STOP FOR FAJR PRAYER
I say to you, O wise man, stop praying

sooner If you are not dead, stop praying
sooner
The muezzin recites the adhan, calls the

name of Allah Do not destroy the
structure of your religion, stop sooner to
prayer
Birds fly and soar, trees recite the rosary

Comrades who receive Himmet, stop for the
next prayer
Pray, let it be useful, let it be necessary in the

hereafter Let it be a light in the grave, stop
sooner to your prayer
Even if the soul goes out, even if the flesh

stays like this, even you Dervish Yunus,
even you, stop for the prayer of the hour.
Yunus Emre
ZAKAT-GIVING CHRISTIAN
Our beloved Prophet was chatting with his friends, and at one point they said the
following:
— Protect your property by giving zakat. Treat your sick by giving alms.
Just then a Christian was passing by. He heard these words. He repeated to
himself: "... protect your property by giving zakat..." He was walking and
thinking:
— I wonder if I give zakat, can I protect my property?
Zakat is to give one-fortieth of the goods you have had for a year to the poor. So, if I
have 40 gold coins, I give one grain to the poor.
It's so easy.
He was thinking about these things. Because in those days, one of his partners had gone
to Egypt for trade. He had brought a lot of goods with a big caravan. They were going to sell it
in Egypt and make a "good profit".
Yes, he was thinking about his goods on the road.
— I wonder if I give zakat, will my property be protected?
Why not? Does the Prophet ever lie? He said it with certainty:
"Protect your property with zakat." He finally decided. He calculated his zakat. He
distributed it to the poor, two or three days later a traveller came from Egypt. The Christian
who gave zakat found him excitedly.
— He asked: Have you seen our partner? The traveller said:
— Yes, I did, he said and added the following: But four days after we met, your
caravan was robbed.
— What do you say?
— I'm afraid so. The camel herder who tipped us off barely escaped with his life. The
bandits looted all the goods and camels and fled.
The Christian went mad.

He armed himself with his swords. Without letting anyone know, he was going to
approach the Prophet and kill him. Before he could leave his house, there was a knock
on his door.
— Who is it?
— A messenger!
He came out. A Bedouin, sweating blood, handed him a
letter. He opened it and read it with excitement. Because
his partner had written it:
— Dear partner:
I will give you bad news. Our caravan was raided by bandits on the road. They took
away all the goods. Everyone barely escaped with their lives. But don't worry. Nothing
happened to us. Because the food I ate in an inn upset my stomach. That's why I was sick for
three days.
he left without waiting.
While I was sad that I could not go to Egypt, I could not make a profit, these things
happened to the people on the road. Either you or I must have done a favour that our goods
were saved from this looting.
Greetings... Your partner
The Christian who gave zakat ran straight to the Prophet. The Prophet was again in
conversation with his Companions.
— O Rasulullah, you are the Prophet of Truth. You are the Last Prophet.
Honour me with Islam, he said and became a Muslim.
THE VIRTUE OF ZIKR
Bismillahirrahmanirrahim.
Alhamdulillahi Rabbil alemin. As-salaatu wa sala ala Rasulina Muhammadin wa ala ala
alihi wa sahbihi ajmain.
Hadith:
"The best gift is to understand a word of wisdom well and tell it to your brothers in
religion, and this is worth a year of worship" (Tabarani, Ibn 'Abbas).
Hadiths about Zikr
— Remember Allah. For dhikr is a helper for you in attaining your desire.
— Remember Allah much, lest they call you mad.
— Remember Allah near every crown and every tree.
— In any case, remembrance of Allah is the highest of deeds.
— The highest of words in honour is Dhikrullah.
— The highest of the people are those who remember Allah,
— Increase the remembrance of Allah, so much so that the hypocrites may call you
insane.
— I advise you to remember Allah. Because dhikrullah gives you comfort
from the world (in future troubles).
— The best of you are those whom Allah's name is mentioned when they are seen.
— O people. Remember Allah in all your behaviour and actions.
— The best of dhikr is hafi (secret); the best of sustenance is the one that is sufficient.
— The best thing is for you to leave this world with your tongue wet with the
remembrance of Allah.
— He who remembers Allah in solitude is like a mujahid in patience,
— Allah Ta'ala says: "When my servant remembers Me and moves his lips in
My Name, I am with him."
— Every disease has a cure. The healing of hearts is dhikrullah.
— On the Day of Resurrection, Allah will bring congregations on pulpits with
glorious faces. Those who see them will envy them. They are neither prophets nor
martyrs. They are those from various tribes and towns who love each other and gather
together to remember Allah.
— There is no community that sits in remembrance of Allah and the angels do not
revolve around them, and the Divine Mercy does not surround them, and the sekine
(peace of Allah) does not descend upon them. May Allah not mention them to His angels
in His Presence.
(That is to say, the angels surround those who sit in dhikr, the divine mercy (forgiveness
and pardon) covers them, tranquillity and peace descend upon them, and Allâhu ta'âlâ praises
them to His angels).
— No charity is more virtuous than remembrance of Allah Almighty.
— They asked the Messenger of Allah in turn:
1. Which jihad has the greater reward? "Those who remember Allah the Almighty."
2. Which fast has the greater reward? "Those who remember Allah Almighty."
3. Which prayers have a greater reward? "Those who remember Allah Almighty."
4. Which of the zakat-givers has the greater reward? "Those who remember Allah
Almighty."
5. Which of the pilgrims has the greater reward? "Those who remember Allah Almighty."
6. Which of the alms-givers has the greater reward? "Those who remember Allah,
the Exalted." (As it is seen, they were all told, "Those who remember Allah, the Exalted".
At the end of the saying, Hadrat Abu Bakr addressed Hadrat Umar and said: "O Abu Hafs,
those who remember Allah have taken it all away.")
— Woe to him who remembers Allah with his tongue and rebels with his heart.
— Woe to him who multiplies the remembrance of Allah with his tongue, but
rebels against Allah (in deeds).
— Remembering Allah for one hour is better than eighty years of supererogatory
worship.
— One hour of contemplation on the greatness of Allah is better than one night of
standing for worship.
"Ala Bizikrillâhi Tetmainul Kulub" (Surat al-Rad, 28).
He said: "The way for the heart to be contented, satisfied and at ease,
Zikrullah." Because of Zikr, closeness to Allah Almighty is achieved and eternal
state is attained.
Hadith Sharifs about Wali, Rabıta, Vera and Taqwa

— Ask Allah for a means (degree) for me.
— Whoever performs rabta to the extent of milking a camel, Allah forbids him from the
Fire.
— The friends of Allah tomorrow (in the Hereafter) are those who were the
owners of vera and asceticism in this world.
— The best of you is the one who is most abstinent in this world and the
one who favours the Hereafter the most.
— Whoever keeps his belly hungry will have a great mind and a discerning heart (and
head).
— Unless you are humble, you cannot be a zahid.
— The best of deeds is vera and taqwa.
— Allah Ta'ala said: No one has come nearer to Me than the owners of vera and piety.
— The Messenger of Allah pointed to his heart: "Taqwa is here."
— Whoever avoids disobedience to Allah, Allah will protect him from everything
(harmful).
— Whoever is blessed with the quality of piety will be blessed with the good of this
world and the Hereafter.
— The hearts are between the two fingers of the Most Merciful (Allah), He turns
them as He wills.
— The first thing to be awakened in people is a sense of awe.
— The weeping of the eyes and the fear of the hearts are (divine) mercy.
— Your greatest enemy is your ego between your two sides.
LA ILAHA ILALLAH
Whoever says "Laa

ilaha illaallah" should
always remain in his
heart "Laa ilaha
illaallah
May his concern be

the truth and his
heart be filled with
light
Lâ ilâhe Illallah until the
Day of Judgement
In that time when

his life will migrate,
may his honour be
your 'awe' Never
let his flesh rot, la
ilaha illahe Illallah
Shaytan Mûnisi ola

Rahmân Hem
saviours faith Lâ ilâhe
Illallah
On that day both black

faces and words to say
will be a pleasant
offence and say Lâ
ilâhe Illallah
Strive and see the
māsivâyı out of your
heart
Lâ ilâhe Illallah from
the heart and tongue
to Tawheed
There is Eşrefoğlu
Rûmi Do not
abandon this word
Say it continuously Lâ
ilâhe Illallah
Ashrafoglu Rumi
*Alla inna awliyâal lahi laa havfun aleyhim va laa hum yahzenun: "There is no fear nor
sorrow for the righteous servants of Allah" (10/62).
THE RIGHT WAY (SIRAT-I MÜSTAKİM)
The true and only goal for every Muslim is to gain the pleasure of Allah Almighty
and to attain His pleasure. Allah Almighty, through His Prophets, has revealed the shortest
and middle way to Him. The name of this path in Islam is Sırat-ı müstakim. Surat al-Anam
reads as follows: "This is my right way. Follow it. Do not follow other ways lest they lead
you astray from the way of Allah. This is what Allah has advised you so that you may be
protected from His punishment" (6/153).
Reaching the Sırat-ı müstakim depends on Allah's grace as well as the servant's
demand, endeavour, faith and sincerity. In the first Surah, Fatiha: "Guide us to the right
path, guide us", it is stated that the first demand of the servant should be on the straight
path. With Surah Fatiha, which is repeated in every rak'ah of the prayer, the servant
continuously requests the right path from Allah Almighty.
It is different for a person to think that he is on the straight and narrow path with
his life, belief, attitude and behaviour, and to actually be on the straight and narrow path.
Surah Zuhruf informs about the danger of this delusion: "Those devils lead them astray, but
they think that they are on the right path" (43/37). Surah Nahl states: "Indeed, your Lord
knows best those who deviate from His way and those who are on the right path" (16/125).
In the Holy Qur'an, the expression Sırat-ı müstakim is mentioned 32 times. In many
places, it is accompanied by words derived from the root hidâyet. It is also found in many
verses as "the straight path, the right way, the path that leads to fulfilment".
It is also expressed as "the way to be travelled to reach Hidâyat". It is stated in
Surah Nisa as follows: "Those who obey Allah and His Messenger are with the prophets, the
righteous, the martyrs and the righteous whom Allah has favoured. What good companions
they are" (4/69). Thus, the straight and true path is the path of the Prophet, his
companions and
is explained as the way of the caliphs. According to the Qur'an, Sırat-ı müstakim is also
Sıratullah. In the 59th and 61st verses of Surah Yasin, it is stated: "O sons of Adam, I have told
you:
Do not worship Satan, he is your manifest enemy. Did I not inform you to worship Me, this is
the right way?"
All Prophets have declared the right path as worshipping Allah. The Holy Qur'an
In the Qur'an, Sıratel müstakim also means Sunnahullah. In verses 125-126 of Surat al-
Anam it means: "Whomever Allah wishes to guide to the right path, He opens his bosom to
Islam, and whomever He wishes to lead astray, He makes his bosom narrow and obstructed
as if he were ascending to the sky. Allah leaves the unbelievers in the mire of disbelief. This
is the right path of your Lord."
Hidâyet is from Allah Almighty.
Allah calls man, whom He has created as His caliph, to the right path that will lead
him to His pleasure, for various reasons and through His verses. "This book is the guidance
sent by Allah.
is his guide. By it He guides whom He wills to the right path" (Zumar, 23). "Verily, it guides to
the right path and gives glad tidings of a great reward for the believers who do righteous
deeds" (Isra, 9).
The Holy Qur'an is such a reason for salvation that without understanding it and applying it
to our lives, it is impossible to reach the truth, the reality and the Truth. It is said about the
Messenger of Allah, "Indeed, you are calling them to the right path" (Muminun, 73) and "If
you obey the Prophet, you will find the right path" (Nur, 54). The 96th verse of Surah Al-
Imran reads: "The curse of Allah be upon those wrongdoers who turn away from the way of
Allah and seek to make it crooked and deny the Hereafter". Thus, the reward for deviating
from the straight path or causing it is stated as the curse of Allah Almighty.
Those who have the triad of knowledge, deeds and ihlas, which we call the righteous
people, are those who have the Sırat-ı Sırat-ı
They have both a responsibility and a duty to call to the mustaqaqim. The following hadith
narrated from Muslim explains this: "The one who guides to the right path will be rewarded
as much as the reward of those who follow the right path. And this does not diminish
anything from their reward. And the one who calls to error will have the same reward as
those who follow it. And this does not diminish anything from their sins." Verses 17-18 of
Surat al-Zumar read: "There is good news for those who avoid serving Satan and turn
towards Allah. Give glad tidings to My servants who listen and follow the best speech. They
are the ones whom Allah guides to the right path" and it is stated how we will reach the
straight path.
Sırat-ı müstakim means the way of believers. And the first condition is faith: "Indeed,
Allah will surely guide those who believe" (Hajj, 54). "Whoever clings to Allah is guided to the
right path" (Al-Imran, 101). "Those who believe in Allah and cling to Him, Allah will bestow
upon them mercy and favour from Himself and guide them to a right path" (Nisa, 175).
Those who lack faith cannot be on the straight path:
"Allah will not guide those who do not believe in the signs of Allah" (Nahl, l04).
The minimum condition for being on the straight path is Islamic faith: "Those who
are Muslims have sought and found the right path" (Jinn, 14). To attain Allah's pleasure, the
necessary
It is also necessary to be in complete submission by doing the struggle. "Verily, there has
come to you from Allah a light and a clear Book. By it Allah guides those who seek His
pleasure to the paths of peace, and by His permission He brings them out of darkness into
light and guides them to a straight path" (al-Ma'idah, 16).
One of the conditions of being on the straight and narrow path is to abide by the
principles of Islam and the limits imposed by Islam.
by staying within it.
One of the conditions for this is the Sunnah. In order to be on the straight and
narrow path, it is necessary to act in accordance with the Sunnah in word and deed. For those
who do not follow the footsteps of Rasulullah and follow his sunnah, the way to Allah is
closed. It is not possible to be on the straight path by neglecting the Sunnah.
The breadth of the heart, showing the same sensitivity for other Muslims as it
shows for its own faith, is one of the conditions of being on the straight and narrow path. In
a hadith, the Prophet said, "The one who calls his brother a disbeliever, this word is true
about one of the two. If it is not so, it returns to the one who said it." How true is the
following statement of a religious elder: "Words are not acceptable without deeds. Without
intention, words and deeds will not be righteous. Unless they are in accordance with the
Sunnah, neither words, deeds, nor intentions are valid and correct."
In the 43rd verse of Surat al-Araf, it means: "Praise be to Allah who has brought us
here. If Allah had not guided us to the right path, we would not have found the right path."
It is stated that being on the Sırat-ı müstakim (Straight Path) is a blessing and reaching it is
the result of Allah's guidance. Gratitude for the blessing is thanks to the giver of the
blessing.
One of the conditions of staying on the straight and narrow path is to be in
contact with the divine will and to pray. Allah Almighty says, "Pray and I will answer you".
Obeying this command is a condition of being on the straight path. A person who affirms
the oneness of Allah, His eternity, His attributes, His justice and wisdom; who affirms the
prophethood of the Messenger of Allah and that his prophethood and messengership
covers all mankind; who affirms his Shari'ah, that everything he has brought is the truth,
and that the Qur'an is the source of the rules of religion; who affirms that the Ka'bah is the
only qibla to which prayer should be performed by turning towards it; and who believes
and acts upon these, is on the straight path.
In the 8th verse of Surah Al-Imran, it means: "Guide us to the straight path and keep
us steadfast in it.
and make it fixed. O our Lord, do not make our hearts crooked after you have guided us to
the right path, and give us mercy from Your Presence. Surely You are the Most Merciful".
Our Messenger of Allah also said: "O Allah, who changes hearts from one state to another,
make my heart constant and fixed on your religion" and guided his ummah.
Let us conclude with the prayer of the Messenger of Allah: "O Allah, O Gabriel,
Michael and
O Allah, Lord of Israfil, Creator of the heavens and the earth, Knower of the seen and the
unseen: Only You judge between Your servants in matters in which they differ. Make me
firm and steadfast in the Truth about which there is dispute, for it is You alone who guides
whomsoever You will to the right path."
Endeavour is from the servant, forgiveness is from Allah.
NOT FOUND
Many years have passed,

miserable, not to be found
I drink the seas, I pass without

water, There is no ocean to
deceive me.
I have lost Yusuf in Ken'an Yusuf

found in Ken'an is not found
How much do you burn in this demde, O dervish

No matter how much you burn, it's not found
In a world afflicted with this

problem, there is no one like this
Rûmi
Ashrafoglu Rumi
THE SECRET OF LAW, CONSCIENCE AND LOVE
The Secret of Religion is Love

Religion is a divine law.
The secret of religion is law. The secret of law
is conscience. And the secret of conscience is
love.
Secret of Law
Law in religion means, above all, righteousness.
A person shall not touch or covet what does not belong to him. When we talk about
law, this does not mean only human law. Law means recognising the same rights for all
living and non-living beings in the universe, from the mote to the sun. And it is a
requirement of humanity and Islam to apply it in the same way. Because all beings are the
beings of the Truth.
If a person says, "I love Haqq," he must absolutely love his existence. One who does
not love existence cannot love Haqq. In this respect, good/bad, beautiful/ugly,
beneficial/harmful, lovable/unlovable preferences have no place in law. If they come into
question, they invoke the wrath of Allah. Here, liking and disliking are one thing and law is
another.
This lack of understanding is the reason why people cannot progress. He who does
not obey the law is the greatest of sinners. And he has no humanity at all. No one should
have any doubt about this.
According to the principles of existence, friendship, adaptation and well-being, Allah
Almighty has given the glad tidings
He has marked it. Man is free to act according to his manifestation. He may not be
interested in any being that he considers unpleasant, bad, ugly, harmful and unlovely. But if
by chance an interest arises, it is obligatory for him to recognise his law as required.
Because man is responsible for the law and the law alone.
Whether a Muslim or a Christian, there is no distinction in this. Because the door of
salvation and happiness opens from here. All beings are the forms of the Essence of Allah
Almighty. This is
For this reason, the divine books declare the command of Allah, "You shall think of one
another as you think of yourself". Because all living and non-living beings carry His spirit.
Therefore, in law, no one can act arbitrarily. Allah has forbidden this. Because
His command is not pleasure, but measure. Especially the heart of man is his sacred
home. And Allah Almighty has reserved it for Himself. The one who touches it burns,
but the poor person does not realise it.
In fact, man is the representative of God and the caliph of His existence. Therefore,
he is extremely liable and responsible in terms of law. From the stone he steps on to the
bird in the sky, he is responsible for everything living and non-living. For this reason, the
Ahlullah say, "The necessity of chivalry is
is to think," they said. They do not fail to serve for this cause.
Allah Almighty has placed the entire existence under the command of man. If he
sees any deficiency or mishap, it is also from us. We should know this and we should put our
hands on everything by saying "bismillah" and put it in its place with besmela. During use,
we should not forget that there is a soul in it. We should use it in the same way as we think
of and enjoy a part of our own limb. Then, "ente is pleased, Hak is pleased," which means
that you are pleased with Him and He is pleased with you. For Allah, this is the healing
answer.
Secret of Conscience
The conscience is the chief of the law; it echoes in the heart and mobilises the
human being. If a person does everything as required by the law, does everything in
accordance with the law, believes that it is absolutely right, and is absolutely sure and
secure in his heart, this is conscience. This is called the basis of law; another name for it is
faith. This state is the voice of a command coming from the depths of the human heart. It is
the product of a pure and clean feeling, the truth of which is not doubted.
May Allah grant us this state, which is brought by the sea of mercy. (Amen.)
If a person has no faith, he has no conscience. He who has no conscience has no
humanity. If a person knows the law and has a clear conscience, good news for him, for
Allah is with him.
The Secret of Love
Love is an artefact of the feelings of mercy and compassion created by the most
subtle and sensitive feelings of conscience. Since the judgement of conscience has burned
away all the good and bad in the heart and made it as clean as a mirror, Allah Almighty has
established His throne of manifestation in that heart. Thus, the love of the Truth has
covered the whole self, and that person has become nothing but love. From now on, he has
come to love everything and everything has come to love him.
For this reason, that person has been adorned with the attributes of friendship,
harmony and well-being of Allah Almighty and has entered the group of the elite. From now
on, that person's place in both worlds will be paradise and his station will be pleasure and
friendship.
Islam is based on eight principles. These are called "eight gates of heaven". They
are also referred to as "eight flights" in divans:
1. Mercy and compassion, 2. Truthfulness, 3. Loyalty, 4. Generosity, 5. Patience, 6.
Keeping secrets, 7. Knowing your poverty and helplessness, 8.
Without these, there can be no peace, happiness and paradise in both worlds.
A person who is characterised by these good habits and morals is a proper
Muslim and a person worthy of the Messenger of Allah (s.a.w.). Because these good
habits and morals,
They are the good qualities and attributes of our Prophet Muhammad Mustafa sallallahu
'alayhi wa sallam. And from him they have been manifested to his family, his children and his
companions, and have become the basic element of Islam. This is what the Qur'an declares
and proclaims.
For this reason, Islam does not consist of seeking paradise in the mosque with the
word of martyrdom. If one of these is missing, a person cannot be considered a true
Muslim. Because Allah's
The soundness of the secrets in the revelation stands on these. Therefore, the continuation
of life, peace and happiness depend on these principles. Man must always be based on the
good, the beautiful and the true in his life. Immortality and eternity are possible with these
truths.
That is why the above principles have always been a light and a torch in the hands
of humanity and the travellers of the Truth. Just as man cannot see his way in the darkness,
he cannot reach his Creator in the same way. Allah Almighty is addressing us and wishing us,
"Be a light, come to Me, reach My secret". The meaning of this address was revealed by the
Holy Prophet by making Miraj.
He wanted to tell us. So in the darkness of this ignorance without these lights of truth,
How can we find a way to our Lord and be worthy of His consent? That is to say, whether in
Sharia, Tariqat or Truth, it is these good habits and attributes that are valuable.
He who does not possess these truths cannot be worthy of his Lord. Because this
is the secret of 100 Suhufs and 4 Books. It is these eight principles that are the source of
life, joy, peace and happiness for humanity and human consciences.
Whatever good habits and morals there are in the world, they are all in these. For
this reason, they are called "eight gates of paradise". Those who possess these already lead
a paradise life in this world.
As for the seven tamus: These are the habits that open the gates of hell:
1. pride, 2. ambition, 3. jealousy, 4. divisiveness, 5. gossip, 6. lust, 7. anger.
Whatever bad habits and morals there are in the world, they are in these.
Therefore, whoever does not accept the good, the beautiful and the truth, no matter what
his personality may be and no matter how much he may appear to be in appearance, it
means that these things lie in his heart. (Both humanity and Islam are based on the truth. It
is not Islam to act according to one's pleasure, to be caught up in one's ego, to show off, to
show off. In that case, one opens the doors of pride and rebellion of the seven tamils to
oneself.
LOOK GOOD
Don't come out saying that you

are a sage, look at your wisdom
in a secluded place.
Some fools do not know what

they say, and they do not know
how to say it, and they add it to
every meal like chickpeas, and
they sell jewellery in the
assembly of the righteous, and
they polish their faith, and they
take a good look at it.
Don't sell jewellery in the

assembly of ignorant people
What do they know its value,
brainless tramp Find a suitable
word, close the book Be careful,
watch your tongue well
If you say a little, you'll be comfortable.

Don't be idle, bring salawat from
your heart, if you have religion
and diyanet Take a good look at
the principles of direction
Some hit your head while singing

Neither your earnings nor your
pleasure Do not stop, flee, do
not cling to your collar, look well
at your enemy who laughs in
your face.
Some speak backbiting, some lie

He doesn't say that my faith is being plundered
There is no one who knows his
own shame. Be a man and look at
your shortcomings.
Some make a slander out of nothing

Neither ashamed of the people, nor
afraid of Hak Some of them make
themselves fall from the throne
Take a good look at the open travelling devil
Some finish their religion

with elegance, some
finish their work with
knowledge, some ruin
their hearth.
Uncle Emmi, take a good look at your guilt.
The Creator of all is ready

everywhere Perhaps he will be
found in his assembly Hızır Look
closely at his four sides with the
eye of the heart
If a tyrant beats you, keep silent,

if he curses your beard, if a stone
touches your foot, if you look, if a
stone touches your foot, take a
good look at the rebellion of
Sabreyl Ayyub
Don't you ever trust a person, the

earth will give you what you
deserve, O Perverdigâr If you do
so with a person, look at the
market, the Throne, the balance.
Be decent, wear your

manners, don't be close to
the ignorant assembly, don't
be close to the ignorant
assembly
Beware of a woman of this time.
Take a good look at the blood-
letting lie.
If you want to save your life,

spend your wealth on five
prayers
Don't tell your secret even to your
brother, he means it, take a good
look at your own life
Then they throw you away

like a bundle O Ruhsati, take a
good look at your epic
Lover Ruhsati
ON THE CONDITIONS OF FAITH BELIEF IN
PROPHETS
1. What does it mean to believe in the Prophet and the Prophets?

One of the basic principles of Islam is to believe in the Prophets. To believe in the
Prophets is to know and confirm what is obligatory, true and permissible about them. The
great people who were appointed by Allâhu ta'âlâ to inform His servants of His commands,
will, laws and Sharî'at (religious law) are called Rasûl. A person who does not bring a new
religion, but communicates the religion of a previous Messenger, is called a Prophet. We call
both of them
We say that a prophet is a messenger, a mediator between Allah and His servants. Allah
(swt) has chosen some great men from among mankind to serve in this capacity, and He
informs His servants of His commands through these competent men.
2. The Need of People for Prophets and the Duties of Prophets
Humans need Prophets who are true and divine guides. Although people can
understand the Existence and Oneness of Allâhu ta'âlâ with their own minds, they cannot
fully understand some of His high attributes. They do not know the way of worship, the
affairs of the Hereafter, the responsibility in the Hereafter, and the forms of reward and
punishment there.
It is only through divine education and training that people can attain worldly and
Hereafter bliss and reach intellectual and moral heights by following the shortest and
smoothest path. In order to fulfil these needs of people, Allâhu ta'âlâ sent Prophets and
made them responsible for informing them about everything and showing them the right
path.
and the Prophets have done so. The prophets introduced Allah to people in the best and
most solid way, and as they introduced Allah, they explained and specified the provisions of
belief and the form of worship, distinguished between beauty and ugliness in certain things,
and instilled moral virtues in people, They have established civilised laws, strengthened
social relations and ties, explained what is beneficial and harmful, good and evil, t a u g h t
what is necessary in life, and have been a complete guide for people in the material and
spiritual fields by showing the ways and principles of these things.
To summarise: The prophets proclaimed that they were officers of Allah, they
conveyed the religion and Sharî'ah of Allah to the people, and they performed marvellous
miracles against the stubborn ones who did not believe, and they gave glad tidings of
Paradise to those who followed Allah's instructions, and they frightened those who did not
follow them with punishment and Hell. It is certain that Allâhu ta'âlâ has sent a prophet to
every nation and tribe and has never deprived any tribe of them. This point is very clear in
the Holy Qur'ân.
3. Number of Prophets
The first Prophet was Hazrat Adam and the last Prophet was Hazrat Muhammad
Alayhissalâm. Many prophets have come and passed between these two. In some works,
their number is stated as one hundred and twenty-four thousand, and in others as two
hundred and twenty-four thousand, but since these are not certain, îmân is not wâjib in this
way. Because Allâhu ta'âlâ said.
He has informed us in the Qur'ân al-kerîm that He has not revealed some of them
to us. Therefore, it is obligatory to believe in the truth and righteousness of all the
Prophets who have come, without mentioning their numbers.
It is disbelief to believe in some of the prophets but not in others.
4. Prophets whose names are mentioned in the Qur'an
The Prophets whose names are mentioned in the Qur'an are the following:
Adam, Idris, Nûh, Hûd, Sâlih, Lot, Abraham, Ismâil, Ishaq, Yâqub, Yûsuf, Shu'ayb,
Hârûn, Mûsâ, Dâwûd, Suleimân, Ayyûb, Zülkifl, Yûnus, Elijah, Al-Yesa, Zakariyâ, Yahyâ, Isha,
Muhammad.
5. Prophethood Order
With labour, man can become everything in the world, he can reach the highest level;
but
cannot be a prophet. Prophethood is a gift of Allah. Allahu ta'âlâ, who created everything
and knows everything, knows who is worthy of prophethood and gives it to those who are
worthy. Therefore, He gave that great rank to those who were worthy according to their
times and through them He made His laws, religion and Sharî'ah known to His servants. That
great rank cannot be attained by labouring, by being diligent and diligent.
6. What is permissible and obligatory about the Prophets
Prophets are human beings like us. In terms of being human, they, like us, sit and
stay, eat and drink, travel, have children, get sick and die. In this respect there is no
difference between us. This also applies to the prophets; it is not a deficiency for them. But
they are the most beloved and highest servants of Allah. They do not commit any sin. They
do not have any of the bad habits such as jealousy and not following what is inside or
outside. They never tell a lie. Whatever they say is true. What they say has happened has
happened. And what they say will happen will surely happen when the time comes. A liar
cannot be a prophet, Allah disgraces and disgraces such people and quickly exposes their
falsehood.
Prophets do not betray the trust. They fully told the servants of Allah the religious
rulings and divine Sharî'ats that had been revealed to them by Allah, and they did not
conceal anything.
Prophets are wise and vigilant people; a foolish person, a person whose masculinity
and femininity are not clear, cannot be a prophet.
Hülâsa: It is obligatory on prophets to tell the truth, to be trustworthy, to convey the
judgements they have received from Allah to the people as they are, and to be intelligent and
enlightened. It is necessary for a prophet to be like this. Being the opposite of these cannot be
in any way about the Prophets, and
unthinkable.
7. By what means is prophethood established?
A prophet is a Prophet by the miracles (extraordinary
things). A miracle is a marvellous thing which a person who claims to be a Prophet succeeds
in showing by the power of Allah in order to prove that his claim is true. These will be such
marvellous and mind-boggling things that no other human being will be able to do
something like it. The miracle of the Prophet is realised upon the request of many people.
When they say, "If you are a Prophet, show us such and such a miracle," the one
who is a Prophet will be able to show it by the power of Allah, no matter how inconceivable
it may be. But when it is said to the unbelievers, "Bring us a miracle like this," no one will be
able to do so.
A miracle is a sign that is in accordance with the claim of the person claiming to be a
Prophet, in accordance with his/her purpose.
in a way. It cannot be through material causes. The person who shows the miracle will be
so elevated with moral virtues that his own existence will be manifested among people as a
great wonder and a divine miracle; his goal will be to show people the right path revealed
by Allah.
and to make them attain the bliss of this world and the Hereafter.
All the prophets showed such miracles and made the stubborn people of their time
incapacitated. Our Prophet also showed many miracles. But his greatest and eternal miracle
is the Holy Qur'ân al-kerîm.
The Qur'an will remain until the Day of Resurrection and will always challenge the
unbelievers.
Both the word and the meaning of this is the greatest miracle.
8. Allah's Revelation and Inspiration to the Prophets
All of the prophets were recipients of the revelation of Allahu ta'âlâ. Revelation means,
It means that Allâhu ta'âlâ reveals to His Prophets the provisions and truths of the Shari'ah
that He wishes. Sometimes He reveals them in dreams, and sometimes He inspires them in
the Prophet's heart while he is awake.
and so on. What happens by inspiration is called "unread revelation". Prophets express the
orders they receive through inspiration in their own words.
At other times, Allâhu ta'âlâ speaks directly to His Prophet, without any
intermediary, the judgements and truths He wishes and makes him hear them. This is the
highest degree of revelation. The revelation that took place to the Prophet on the Night of
Miraj was in this way. Another way of revelation is to tell the Prophet through an angel. The
angel recites to the Prophet exactly as he received it from Allah Almighty. The Prophet, in
turn, preserves it (preserves it as it is) and informs the people. The Holy Qur'ân al-kerîm was
revealed to our Prophet in this way.
9. Principles that are the same in the religions preached by the Prophets
The religion which all prophets received from Allah Almighty and made known to
people is the truth.
In all of them there are certain principles (outlines) which never change. These are the
principles that are the same in every religion and will never change. This is what is
understood when it is called religion. These are the unchanging principles in the religions
preached by all prophets:
Believing in the Oneness of Allah, the Last Day, Allah's Angels, His Books, His Prophets,
that good and evil come from Allah, worship and ethics.
Every prophet informed his people about these general principles of faith and
belief, and the works based on them, and the principles of morality that would purify and
discipline the conscientious relations between belief and action. These are the principles
that do not change in every religion. The forms of worship and the judgements pertaining
to the procedures required by time and place are excluded from this. For this reason,
of the prophets who came to different tribes at different times and in different places.
It is quite natural that there may be partial or total changes in the provisions for the actions
and behaviours they conveyed. According to the statement of the Holy Qur'an, every
prophet conveyed the above general principles. Therefore, for a religion to be true, it must
contain these principles. A religion that is devoid of these is deemed to have lost the title of
being true.
10. While the Method of Religion is the same in every religion, the annulment and
modification of Shar'i (legal) provisions
The Wisdom of Changing from Time to Time
The method of religion was fixed in the revelations of all the prophets, but the rules
of the Sharî'ah changed from time to time, and some of the rules of the earlier ones were
prohibited by the later ones,
The substitution of other provisions is in accordance with reason, wisdom and the laws of
development. We see that: This world is always changing; nevertheless, there is an
organising power that keeps its harmony. Humanity and its needs are also a part of the
ever-changing world. Therefore, the intellect and cognition of human beings and the works
and actions based on it are increasing and changing day by day. That is why: The methods
of religion, which are the principles that will preserve the common harmony of mankind
and will be equal to the sum total of the sequence of life from the beginning to the end, are
fixed, and there is no change in them.
However, the Sharî'ah rulings pertaining to the external forms of worship, customs
and procedures are the rulings of the time,
Since they were established for human cognition and behaviour, which change with the
change of space and persons and increase day by day, it was necessary that they should
always change. The purpose of these is
To purify their souls, to raise their morals, to establish the love and fear of Allah in their
hearts, and to ensure peace and order in their societies and civilisations. That is why,
although the basic principles are the same in every religion and every prophet has
proclaimed the same principles, the provisions of the Sharî'ah have changed according to
the necessities of the time, the differences in temperament and abilities, and the needs of
people, and have always progressed and found their last and most perfect level in Islam.
There can be no question of a superior religion coming after this. The progress of
mankind is now in the field of science and technique, not in the field of religion.
11. The Soul of Sharia
The soul of the Sharî'ahs preached by all prophets is orientated towards these five
principles:
1) Protecting religion,
2) Protecting the nafs,
3) Protecting the mind,
4) Protecting the generation,
5) Protecting property.
The purpose of the Sharî'ah (religious rulings), i.e. the wisdom of the Shari'ah Maker
(Allah) in encouraging and incentivising people to follow the Sharî'ahs, is to preserve them so
that people may attain eternal happiness. All the prophets have enjoined the preservation of
these principles in various ways according to their times.
12. The Master of Creation
The degrees and superiorities of the creatures of Allah Almighty over each other are as
follows:
1) In absolute terms, the highest of all creatures is Muhammad (peace be upon him).
2) Other prophets
3) The elders of the angels,
4) Non-prophets, people in general,
5) Angels in general, except for the big angels.
Therefore, prophets are the most favoured of all men and angels. Hadrat
Muhammad (peace be upon him) is the most distinguished of all people, prophets and angels
and the most beloved servant of Allah. He is the greatest of Allah's creatures and mankind.
There has never been anyone greater than Him and there will never be anyone greater than
Him.
13. The Last Prophet and the Gate of Prophethood
Allah (swt) closed that door completely after He sent Hazrat Muhammad (peace be
upon him) as the last Prophet. After him, a prophet and a new religion
will not come. The Holy Qur'ân has foretold this.
Therefore, those who claimed prophethood after him are liars.
The prophethood of our Prophet Muhammad (peace be upon him) is general. It is for
the whole world. Other prophets are not like that. Each of them was a prophet for a
specific people and for a specific time. The religion and Sharia of Prophet Muhammad
cancels the previous books.
He did.
The judgement of the Qur'ân is universal and permanent. This is our belief
about the prophets.
14. Muhammad Alaihissalâm

It is necessary for every Muslim to know a little more about his own prophet. The
name of our Prophet is Muhammad. His father's name was Abdullah and his mother's name
was Âmine.
According to the famous narration, he was born in the city of Mecca on the twelfth Monday
night of the month of Rabi al-Awwal, one thousand four hundred and odd years ago, and
illuminated the horizons of humanity with his light. It coincided with the twentieth Monday
night of April 571 A.D.
He is still alive. His father died two months before he came into the world and his mother
died six years after he came into the world. Our Prophet's milk mother was a woman
named Halîme.
This woman nursed the Prophet. Our Prophet stayed with this woman for four years and
then he was given to his own mother. After his mother died at the age of six, our Prophet
was taken care of by his grandfather Abdul Muttalib until the age of eight, and by his uncle
Abû Tâlib after his death.
Our Prophet's childhood, youth, single life and married life were spent in a high nobility and
purity that no human being in the world has ever been blessed with. While all those around
him worshipped idols, he was an implacable enemy of them. He never told a lie or
worshipped an idol once in his life. He did not cheat anyone. For this reason, he received
the title of "Muhammadul Amin". Even his enemies used to confirm that he was true and
trustworthy.
When our Prophet was twenty-five years old, he married a widow named Hatîce,
one of the elders of Mecca. Khadijah was forty years old at that time. Six children were
born to our Prophet from Hadrat Khadija. Two of them were boys and four were girls:
Qasim, Zaynab, Ruqiya, Fatima, Umm Kulthum, Abdullah. Then he had another son named
Ibrâhim from a woman named Mâriye. All of them, except Hadrat Fatma, died before our
Prophet.
Our Prophet loved his family and children very much. When he turned forty years
old, Allah Almighty revealed the Prophethood to him. He was informed by Allahu ta'âlâ that
he was a Prophet to all creatures. He began to receive verses, orders and judgements from
Allah through Jabrâil. After that, he called people to the true religion for thirteen years in
Mecca.
He showed them many miracles to prove his claim to prophethood. First, he called
people to Islam secretly for three years. Then, by Allah's command, he made it public. He
openly called everyone to the religion of Islam. Many became Muslims. In this way, he
performed thirteen miracles in Mecca.
He called people to the true religion for years. When he was fifty-three years old, he
migrated from Mecca to Medîna by Allah's command. The people of Medînealso became
Muslims. He lived in Medîna for ten years. During these ten years
He worked tirelessly to fulfil Allah's commandment, to spread Islam everywhere and
to bring people to happiness. He endured torments, hunger and thirst that no human being
could endure. He fought many battles with the enemies of religion. Twenty-one times he
went into battle himself and was wounded in several places in the battle; his blessed tooth
was broken. He removed kufr, idolatry, cruelty, injustice, ignorance and immorality from the
earth by working non-stop.
He enlightened the world with the light of knowledge. He established the principles
of justice, true freedom and equality. He reached his Mevlana at the age of sixty-three. May
Allah make us all his ummah and grant us his help and intercession in this world and the
Hereafter. Amen.
BELIEF IN THE LAST DAY
1. What is the Day of Judgement?
The fifth foundation of faith is to believe in the Last Day. Belief in the Last Day is one
of the fundamentals of faith in Islam. Belief in the Last Day means belief in Allah. Because,
in order for Allah to complete His favours, there is a need for Basu badel mawt,
resurrection after death. He who does not believe in the Hereafter does not believe in Allah
and His Prophet. On the Day of Judgement, Israfil, one of the four greatest angels, will blow
theûr once and all living things will die. The universe will come to an end. Then Israfil will
blow the Shûr a second time and all people will be resurrected.
The Day of Judgement means the time that will pass from the first blowing to the
second blowing and from then on until the people of Paradise enter Paradise and the
people of Hell enter Hell. Or, it is the time that starts from the second blowing and
continues indefinitely. Therefore, the Resurrection, the blowing of theûr by Isrâfil 'alaihis-
salâm', the resurrection of people, the giving of the book of deeds to everyone, the
weighing of the deeds, the reckoning of everyone for their deeds in this world, the
intercession, the Sırât, Paradise and Hell... All of these are the details of the Day of
Judgement. The Day of Judgement includes all of these.
The possibility of the Hereafter, i.e. that it can happen, is established by reason, and
that it will happen is established by the reports of the prophets. For this reason, every
believer must know and confirm these things. Believing in the Hereafter is one of the
religious necessities. There is no doubt that all things that come after have an end and a
death. There is no permanent except Allah. Everything will die sooner or later. The world
also has a death. The death of the world will begin with the great (first) blowing. The great
blowing (the final blowing) is the first blowing of Hadrat Isrâfil with the command of Allah
when the time comes, and the first blowing of something called Sûr, the nature and form of
which is not clear to us, and with this it will suddenly come into existence.
It means a very violent sound that will come. All the creatures in the heavens and the earth
will die with the effect of this sound, and only those whom Allah wills will remain. After a
while they too will die, so that there will be no living creature left in the world, the world will
change, and the order of the heavens and the earth will be disturbed,
The earth will move and everything will be turned upside down, the world will become
another world, a new world will come into existence.
This is the death of the world and the Day of Judgement. Let us say at once that
no one but Allah knows when the Day of Judgement will come. Because Allah has not
declared it. There are works and Hadîths that the Day of Judgement will not break as long
as there is a person on earth who says "Lâ ilâhe illallah", that is, who believes in one Allah
and in the Oneness of Allah. The death of the human being is called the small apocalypse
and the death of the world is called the great apocalypse.
When the Day of Resurrection breaks out and the world is destroyed and
everything other than Allah is destroyed, Allahu ta'âlâ will recreate Isrâfil and order the
second breath. At the command of Allah, theûr will be blown for the second time by Isrâfil
alaihissalâm, whereupon, at the command of Allah, all the creatures will be resurrected
and they will rise from their graves and wait in astonishment. This is called "Basu badel
mawt: resurrection after death". Hashish
(compilation), Publication (dissemination), Reckoning, Questioning (interrogation), Mîzân
(balance), Sırat Bridge, Pool of Kevser, Paradise and Hell are all after this. Believing in the
Last Day means believing in these things.
We confirm with our hearts and affirm with our tongues: There will come a day
when the order of the world will change, the Day of Judgement will break and the world will
become another world, after everything dies, people will be resurrected by Allah's
command, everyone will be questioned about what they have done in the world, they will
see and understand the good and evil they have done, the righteous and the unrighteous
will be separated, whoever has a right over whom will be taken, the good will enter
Paradise and the bad will enter Hell, so that every human being will be punished for what
he has done in the world, that day from a pure heart,
Nothing but the good and good deeds, charities and favours done in the world will be of any
benefit. Those who have kept Allah's commandments, recognised His prophets, never did evil
to anyone and did good deeds as much as they could in this world will enter Paradise, will
attain Allah, His favours and all kinds of blessings and will stay there forever.
2 How do believers see Allah?
The believers will have the honour of seeing Allahu ta'âlâ while they are in Paradise,
independent of any direction, place or form. The fact that the believers will see Allah in the
Hereafter is proved by authentic evidence.
We believe in the truth of this. Those who did not recognise Allah and His Prophet in
the world and did evil to everyone with their hands and tongues will go to Hell. The fact
that the believers will always be rewarded in Paradise and the others will be tormented in
Hell is the fruit of their beliefs, which have become strong in them and which cannot be
terminated or separated from them. For people act according to what they believe or do
not believe.
3 Intercession of the Prophets and the Generality of the Prophet's Intercession
On the Day of Judgement, intercession is right for all Prophets with Allah's permission.
Intercession means forgiving the sins of believers who have sinned, and forgiving the sins of
those who have not sinned.
It means the supplication of the prophets and those who are high in rank with Allah to Allah
in order that they may attain to the levels.
On that Day, Allah's beloved servants, like the prophets, will intercede with Allah's
permission.
Our Prophet will intercede for the sinners of his ummah. At the same time, the Prophet will
have a comprehensive and general intercession.
At the time when all creatures are in agony and excitement at the Judgement Day, it is
only our Prophet Hazrat Muhammad (peace be upon him) who will intercede for their
accounts to be settled as soon as possible. This is called great and general intercession.
The sinful ones of the believers, after being tormented for a while, enter Paradise by
the grace and favour of Allah.
The polytheists will remain in Hell forever. Heaven and Hell were created and
exist now; they will not disappear. Their existence continues in a realm parallel to the
physical universe in which we live.
4. The state of the dead in the grave
As soon as a person dies, there is the question of the grave, the torment of the grave or
rest. Our Prophet said: "The grave is either a garden from the gardens of Paradise or a pit
from the pits of Hell." Therefore, after death, a person is either in a garden from the gardens
of Paradise or in one of the pits of Hell. A person's skin decays, but his soul does not die.
Whoever dies as qualified for what he dies, finds his destiny. Therefore, the torment or rest of
the grave,
Kıyâmet, Hereafter, resurrection after death, Haşır and Neşir, Mizan, Kevser, Sırat,
The intercession of the prophets, the general intercession of our Prophet, Paradise and Hell
are all true. All of these are things that are rationally possible and have been foretold by the
truthful ones, i.e. the prophets. The events of the Resurrection and the Hereafter are
mentioned and described at length in the Qur'ân al-kerîm. We believe in all of these. We
believe that they will happen without hesitation.
He who does not believe in the Hereafter is not a believer and a Muslim.
5. Important Notice
Do not try to measure the matters of the Hereafter with those of this world. The
Hereafter is another world. The things in the Hereafter have only names in the world. The
bodies there are bodies worthy of that world. When we say, "Isrâfil will blow theûr,
people's deeds will be weighed, everyone's ledger will be revealed, the Doge of Sırat will be
crossed, and there are such and such blessings in Paradise," we think of a pipe, a scale, a
bridge, a paper ledger.
to come here. These are a reminder, a symbol. All that belongs to that world are things of that
world, worthy of the world of permanence. The truth of them and what they are like are not
to be learnt from Allah.
no one else can know. The fruits of Paradise and the fire of Hell are like this. They are not
things that we know and see. We only believe in their originals and know their realities.
We leave it to Allah. This point is very important. Those who do not understand
this have made the mistake of thinking that the walls of Paradise are made of cakes and
chocolates and that its blessings are the same as those in the world.
6. The Importance of Believing in the Last Day in Practical Life
Now let us consider how far belief in the Hereafter can elevate a person in practical
life: Belief in the Hereafter means belief in a higher and eternal life. For a person who
believes that he has come to this world in order to gain knowledge and virtues in order to
ascend to a higher and eternal life, and that his happiness in that world depends on the high
knowledge and virtues he will acquire here, trying to reach the highest level of knowledge
and moral virtues in this world is the first step.
It becomes a duty. By following the path indicated by this belief and faith, he
polishes and cleanses his mind and morals with real and positive sciences. Because he fears
that the deficiencies caused by ignorance will prevent him from reaching his purpose and
goal. He uses the intellectual powers and human characteristics given to him by Allah, the
Creator, for the purposes for which they were created. He always improves his morals
without ceasing; he tries to cleanse himself from the evils caused by immorality; in this
way, he endeavours with all his might to attain the high perfection promised to him.
A person who has such a belief does not deviate from the direction in everything he
does. If he wants to earn money and become rich, he seeks his earnings in legitimate ways;
he does not approach the ways of cheating and deception, unfair gain and bribery. He
always spends his scientific and financial earnings for good and useful works. He knows his
own rights, respects the rights of others, and does not deem others worthy of what he does
not deem worthy of himself. He performs his duties exactly and on time. Because the
existence of a day of reward and punishment and the fact that everyone will be questioned
in the presence of Allah for his/her deeds in this world is ingrained in his/her heart. A person
who believes in this will not deviate from truthfulness. Therefore, we can say without
hesitation: The greatest guide, the most accurate guide, which leads one towards a stable
civilisation founded on true knowledge and high virtues, is only faith. To follow the right
path of justice without ever deviating from it,
The continuity and survival of social unity, which is based on the principle of everyone
knowing their own rights and observing the rights of others, depends on the existence of this
belief.
This belief is the greatest tool that will facilitate the strengthening of the ties and
relations between nations. The stronger this belief is in the hearts of individuals, the stronger
the relations between societies will be. Because it stops everyone at their own borders and
does not allow them to cross the borders of others.
This belief is an eternal spirit that scatters feelings of peace in the hearts of people.
Because the feeling of peace is the fruit of justice and love. These, in turn, bring forth good
morals.
that it brings. Good morals are also instilled by this faith.
It is not difficult to understand the importance of this faith: Imagine a class of people
who are completely devoid of this faith. Let this faith not infect their hearts. You will see
that all the bad habits such as lying, cheating, hypocrisy, unjust gain, bribery, oppression,
injustice, violation of life and honour are present in them.
All the evils that would astonish one's senses emanate from them.
Indeed, what else can be expected from those who lack knowledge and wisdom,
who are blinded by ignorance, and who groan with disbelief?
FAITH IN FATE
1. What is Destiny?
One of the main foundations of faith is "Belief in destiny". The fact that Allahu
ta'âlâ knows the time and place, qualities and characteristics of the things that will happen
from eternity to eternity, in short, in whatever form and at whatever time they will
happen, in eternity, while they are not even in existence, and has limited and determined
them in that way, is called Destiny, which falls under the attribute of knowledge.
2. The Meaning of Accident
Allah Almighty's creation of the things that He has willed and decreed from eternity
in accordance with His knowledge, will and determination in eternity, when the time comes,
is also Kazâ, which falls under the attribute of Tekvin (creation). These are the main
definitions transmitted from Imam Mâturîdî.
It is also defined as follows: Accident is the divine knowledge of the existence of all
things in eternity (according to Imam Maturidî), or the divine will (according to Imam Ash'arî),
which is realised in the universe in accordance with its knowledge in eternity. In other words,
the fact that Allâhu ta'âlâ knew in eternity all the things that will come to be, as they will be,
and willed them in accordance with His knowledge is Accident.
When the time comes, He creates everything in accordance with His knowledge and
eternal will
is Destiny.
3. Does belief in qadar and qadar mean belief in the attributes of knowledge, will
and taqwān (creation)?
No matter how it is defined, belief in Accident and Destiny means the Knowledge of
Allahu ta'âlâ,
It means to believe in the attributes of Will, Power and Taqwîn (creation), their general
meaning and scope, and their relationship in eternity. Therefore, if it is necessary to put it
more clearly, we can say the following: Believing in Accident and Destiny means believing
that whatever is good and evil, good and bad, bitter and sweet, animate and inanimate,
whatever is good and evil, good and bad, bitter and bad, bitter and bad, bitter and sweet,
animate and inanimate, all of them are due to Allah's knowledge, predestination, will and
creation; that whatever form and characteristics they will take later, He knew them all
beforehand and created them accordingly, and that there is no Creator but Allah. Every
Muslim who believes in the perfect attributes of Allah (swt) will undoubtedly also believe in
the Qadar and Destiny.
However, since it has a special importance, the obligation and necessity of belief in
Accident and Destiny have been mentioned separately.
4. Allah alone is the Creator
Yes, Allah alone is the Creator of everything. There is no Creator except Him. Allâhu
ta'âlâ knew everything that has happened and will happen beforehand, and He willed and
decreed it as He knew it, and when the time came, He created it in accordance with His
Knowledge, Will and Determination.
5. There are Acts of Man's Own Will and Volition
There is nothing in the universe except Allah's knowledge, will, judgement and
creation. All the events, all the actions of people and all their deeds and movements are
brought about by Allah (swt)'s determination and creation.
The fact that human beings are creatures of will and choice (who can do whatever
they wish) is also due to Allah Almighty's will and decree. Allah has made man a creature
who can do what he wants.
He has willed it to be so and created it with such power. That is why human beings have the
power to do or not to do something by their own will and choice (ihtiyâ). They can prefer
and choose one of the two sides. They are entitled to reward and sin and responsibility
according to their free choice. Allâhu ta'âlâ wills and invents these things that depend on the
will of the people in accordance with their wishes and choices. The Divine custom takes
place in this way.
6. Whichever way the servant puts his will, Allah creates it
It is Allâhu ta'âlâ Who has ordained and created everything, but it is the servant
himself who works and earns and does the work. Choosing one of the two sides, good or
bad, is a work belonging to the servant. Whichever way the servant exerts his will and
choice, whichever side he prefers, Allâhu ta'âlâ creates accordingly. For example, Allâhu
ta'âlâ has decreed everyone's sustenance. But man is free to seek and find his destined
sustenance and to do or not to do anything that is possible with the will and discretion that
Allah has given him. For this reason, every human being will be questioned about what he
has done. If he has done good, he will be rewarded, and if he has done bad, he will be
punished.
7. Accident and Destiny do not absolve man from responsibility
Belief in Accident and Destiny is obligatory. However, people cannot save
themselves from responsibility by citing this as evidence. In other words, a person cannot
say, "Allah has decreed it like this, what can I do?" and attempt to do something sinful. After
committing such a misdeed, he cannot excuse himself by saying: "What can I do, Allah has
ordained it like this?" This is because the deeds of human beings cannot be attributed to
Qadar and Destiny, neither before nor after they happen. For the form of Allah's will is not
known to us until the time of the realisation of a deed done by us. Yes, the nature of Destiny
is a secret; no one but Allah Almighty can know it. Therefore, when we do something by our
own will and choice, we do not know how it will turn out.
How can we attribute it to eternal providence that does not exist? Perhaps we are responsible
for having caused Divine Providence to be manifested in this way by directing our will in that
direction. If we had not exerted our will in that direction, Divine Providence would not have
manifested in that way.
8. Is it permissible to say 'qadar' and 'fate' and stop working?
It is also not permissible to trust in Qadar and Destiny and stop working, to not cling
to the causes of any work, or to regard the clinging to causes as an obstacle to tawakkul.
Allâhu ta'âlâ has tied everything to certain causes. He has determined the sustenance of
every human being, but it is not permissible
He has created some reasons for it to pass. If we do not resort to those reasons, the
destined sustenance will not come. The divine custom takes place in this way. It is
absolutely necessary to obey it. It is not right to say, "Fate is what it is, and one should rely
on Allah a little."
9. What is Tawakkul?
Tawakkul means to rely on Allah and leave the rest to Allah after all the material and
spiritual reasons necessary to reach the goal have been fulfilled and nothing else is left. For
example: A farmer first grooms his field well in due time, and labours diligently. When the
time is right, he ploughs, sows the seed, and does all that is necessary for him. After that, he
trusts in Allah. He says, "Whatever is destined to happen will happen." Otherwise, he does
none of these things: It is not permissible to say, "Adam, you too, should be a little trusting,
whatever is fated will happen." Without doing any of these things. Pay utmost attention to
this
to make it work.
10. Good and Evil
Since there is no creator other than Allah, everything that is manifested as good and
evil,
It is from Allah. And they have come into existence by His creation. All of them are subject
to Allaah's accident and destiny; they have their own wisdom and necessity. In every work
of Allaah, there is some kind of wisdom and necessity.
There are wisdoms, very important requirements for the order and regularity of the world and
for the benefit of the people.
Among the things He has created, there is not anything useless and useless. Because with
He is the only creator who is qualified. Therefore, there is a wisdom, which we do not know,
in the creation of what we see as evil (bad).
What is considered harmful and evil to some people may be beneficial to others and
to the general public. Therefore, Allahu ta'âlâ's creation of some things that we consider
evil and bad is not unseemly and ugly. It is not unseemly and ugly for Allahu ta'âlâ to create
some things that we see as evil and bad, because they are evil according to us.
doing things is an ugly and responsible thing. If we do not do it, its existence does not
harm us. Therefore, Allah (swt) is the Creator of good and evil.
However, we are the ones who commit and bring one of them into existence by our
own will, volition and choice. The fact that evil is from the Truth does not necessitate it to
be a right for us. Allahu ta'ala
Allâhu ta'âlâ is pleased with good, but not with evil. For this reason, it cannot be
legitimate to do something that does not have the consent of Allâh; it gives rise to
responsibility.
11. Acts of Human Beings and their Consequences
The works of people are of two kinds: One is what he does by his own will and
desire, and the other is what he does not do by his own will.
The first is optional, the second is not. We move our hands when we write, when
we do something, we do it willingly. Some men - God forbid - have a disease, their hand is
always shaking, it shakes even though they don't want it to, they can't stop it from shaking.
This is something that is not in his hands. It is also like hitting someone unknowingly while
sleeping. Allahu ta'âlâ is the Creator of us and what we do, no matter what form it takes.
However, what we do knowingly, by exercising our will and discretion, is our work. It has
come into being by exerting our will in that direction. We can say that we did it. Therefore
we are responsible for them. But
We are not responsible for the others because we do not exert our will.
The acts of worship, good deeds and favours, sins and evil deeds that we do of our
own will, and not under the compulsion of anyone else, are due to the knowledge,
accident, taqdîr and will of Allah. Nothing can happen that He does not wish. However,
obedience, worship, good and good deeds are His commandments. He commands them.
He has commanded and told us to do them. He loves them and is pleased that we do them.
However, He does not command us to do things that are sinful and evil, but on the
contrary, He tells us to stay away from them.
he said. Therefore, He does not love them and does not like us to do them. It is not
permissible for us to do what Allah (swt) does not like.
12. The Question of Provision
It is Allâhu ta'âlâ Who has decreed the sustenance necessary for the survival of
every living creature. He alone is the "Rezzâq-ı Âlem" (the Provider of the World). Our
sustenance is also due to His knowledge, judgement and will. However, it belongs to man
to seek and find his sustenance.
A person can be nourished with haram as well as with halâl. Allahu ta'âlâ creates
and gives in the way that a person wishes with his own will. However, He does not approve
of being fed with haram. He does not consent to people earning through forbidden ways
instead of the halâl way. That is why those who do things in accordance with Allah's
pleasure are rewarded. And those who do what He does not like are punished. Allah will
punish them according to their deeds. Therefore, a person who eats haram will certainly be
punished.
13. A Matter of Death
It is Allâhu ta'âlâ alone who creates all things and sustains them, and it is He alone
who destroys and kills them.
To resurrect and to kill is His work; it is by His discretion and creation. Every living
creature has an appointed and determined term with Allah. The term "term" means the
end of life, i.e. the time that has been determined and judged for death. In any case, when
the time called the deadline arrives, the event called death takes place, and it is not
postponed even for a minute. Therefore, the time of death is one. This is the belief of Ahl
as-Sunnah. This is also the truth. The one who was killed
A human being dies in accordance with the fate that has been decreed by Allah. The human
being does not know what the Divine Providence has decreed in eternity. His duty is to
preserve his life as Allah commands, not to cause his own death and not to violate the life
of others.
is not to do so. The life that Allah has given belongs to Allah to take. For this reason, the man
who has killed a human being will be punished. Because he has caused the death of that man
by his own will and choice; he has done an ugly deed that Allah does not want and does not
approve of, and he has disobeyed Allah's command.
This is the belief of Ahl as-Sunnah.
THE SCOPE OF THE MEANING OF THE WORD TAWHEED
And finally, we come to how all the principles of faith are gathered in the Word of
Tawhid. All of the basic beliefs that we have tried to explain so far, "Lâ ilâhe illallah,
Muhammadun Rasûlullah". The meaning of these two sentences, which are called Kelime-i
Tevhîd, is so broad that it completely includes the principles of belief of the religion of Islam.
Let us explain this a little.
First, let us consider the sentence "La ilaha illallah: There is no God but Allah". This
sentence undoubtedly announces the existence of Allah and that there is no God to be
worshipped except Him. Allah means a Wâjib al-Bujûd (one whose existence is necessary),
whose existence is a necessity of His essence, who does not need anything else and to
whom everything is dependent.
means. The fact that something that exists by its own essence is eternal, permanent and
eternal means that no
In other words, He must not have any partner or likeness in His essence, attributes and
actions. Therefore, to say "La ilâhe illallâh" means to affirm the existence of an eternal and
everlasting Allah, who is self-existent, unlike anything else, and without any need. The fact
that everything is dependent on Allah necessitates that everything other than Allah has
come into existence afterwards and only through the creation of Allahu ta'âlâ. It is
necessary that the One who created everything from nothing should be characterised by the
attributes of knowledge, life, will, might, taqwīn (creation), kalām (speech), semi (hearing)
and basar (sight). Therefore, "Lâ ilâhe illallah" sums up all that is required to be believed and
believed about Allah (swt). A man who says "Lâ ilâhe ilâha ill-Allâhu ta'âlâ" by thinking about
its meaning has believed in all these things.
As for the sentence "Muhammadun Rasûlullâh: Muhammad (peace and blessings of
Allaah be upon him) is the Messenger of Allaah (peace and blessings of Allaah be upon him)":
This includes belief in all Prophets, Angels, Heavenly Books, the Last Day and the states of the
Hereafter. To affirm that Muhammad (peace be upon him) is the Messenger of Allah is to
believe in all of them. This is because our Prophet came with a Sharî'ah that confirms all
these.
The affirmation that he was a Prophet necessitates the affirmation of all that he said.
We can go further and say: Saying "Muhammadun Rasûlullâh" compels belief in Allah, the
Prophets, the Angels and other essentials.
A man who sincerely accepts the Prophethood of Muhammad (peace and blessings
of Allaah be upon him) means that he has believed in everything he has reported.
It is understood from this that it is necessary for prophets to be trustworthy and
truthful, and that it is permissible for them to be characterised by human qualities that will
not defile their greatness and glory.
It is seen that: "The Prophet's words, 'Lâ ilâha ilâha illallah, Muhammadün
Rasûlullâh', although short, summarise all the things that must be believed. For this reason,
Our Prophet said: "He who says, 'Lâ ilâhe illallah...' has entered Paradise, he deserves to
enter Paradise". It must be for this reason that this is regarded as a sign of belief and Islam
in the heart, and individuals who say it with their tongues are accepted as believers. For this
reason, it is necessary for every Muslim who is in his right mind to say Lâ ilâhe Illallah, which
unites all the principles of îmân in itself, and to think about its meaning. Continue with this
It is an indisputable fact that those who do so are elevated spiritually and many wisdoms are
opened to them.
May Allâhu ta'âlâ keep us all from the principles of faith contained in the Word of
Tawheed, "Lâ ilâhe illallah, Muhammadün Rasûlullah". May Allâhu ta'âlâ grant that we
die with this belief and that our last words should be "Ashhedoo an la ilaha illallah, and
Ashhedoo anna Muhammadu 'Abduhu wa Rasûlülüh" and that we should always
remember their meaning.
Amen.
THE UNIVERSITY OF THE PROPHET
MUHAMMAD: MADRASA-I
MUHAMMADIYAH
It is the Prophet Muhammad who showed Muslims the light and the right path. All
sects and orders have been inspired by the light of Islam. At the forefront of this inspiration
is the "University of Mohammedanism".
Muslims believe in the Prophet's ismaam, high morals and spiritual perfection. They
recognise him as the most perfect of men and the highest in morals.
Prophets are people who have attained spiritual commandments. These

commandments are to turn people away from the superstitious beliefs they have fallen into,
to show them the right path, to make them believe in the oneness of Allah, to make them
have high morals, to make them accept equality among people, to ensure social welfare and
to make them live in a legal order. These sublime principles have been the blessings that
Allah Almighty has bestowed upon human beings.
When Muslims spread to Asia Minor, their gains were as follows:
1. The people who worshipped idols became men with the inspiration they received
from Islam, and had a lofty and moral religion.
2. A society that possesses every degree of knowledge has emerged.
3. Those who honoured the laws were in possession of the state administration.
4. Order and justice prevailed.
5. Virtue has been the principle of humanity.
6. The Muslim vision gave birth to a new Islamic civilisation.
The Prophet Muhammad made Muslims possess these blessings in a short period of
time.
Many great people were raised from the university of Hadrat Muhammad. Scholars
and virtuous people such as Hazrat Abu Bakr, Hazrat Umar, Hazrat Osman, Hazrat Ali, and
many others have received inspiration from the School of Muhammad and have continued
it.
Before the Prophet Muhammad, the Arab world was busy slaughtering each other in
a wretched and miserable state, but they united around Muhammad. Besides being a
prophet, Prophet Muhammad was a professor, Islamic jurist, spiritual leader, imam, chief,
judge, commander and head of state. He used to lead the prayers himself, and every day
after the prayers in the masjid, he used to give sermons and exhortations to the people
around him, and he used to organise the affairs of the state. Everyone used to ask him
about their problems. People would open their problems with the love of learning and get
answers from him. He would comfort the poor and come to the rescue of the afflicted.
His words were Hadith and his law was Shari'ah. He used to feed the poor with Zakat
and Fitrah. He participated in wars as the commander-in-chief. The state he established was
a republic in the conditions of that day. He proclaimed that all people were equal regardless
of wealth, fame, property, position, colour, race, language and that superiority before Allah
could only be based on faith. In this way, he accepted democracy. The four caliphs who
came after him were always elected.
All of the provisions containing the principles of the way of Muhammad are
collectively called "Fiqh" (Islamic law). Fiqh is divided into three parts. The first is the science
of fiqh, which is the truths that are found by reason and deduction, scientific and desired to
be believed. Believing in the oneness of Allah and believing in divine attributes are among
these. The second is practical fiqh. It contains the judgements that need to be processed. It
is about worship and behaviour. The third is conscientious jurisprudence, which is the
discipline of the soul; it is science, morality and mysticism.
These three principles constitute the basis of faith. This is to believe in the existence
of Allah Almighty, in other words, in divinity. This is the most important principle of
Mohammedanism. This is the way to attain true faith. The search for different forms and
ways leads people away from this truth.
Ahl al-Sunnah wa'l Jamaat
Those who accept the principles of the Muhammadan way exactly are called Ahl-i
Sunnah. The beliefs of Ahl al-Sunnah are also called the Science of Tawhid.
After the death of Prophet Muhammad, some scholars were engaged in the question
of divinity. They tried to deal with divinity (divine, spiritual knowledge) not with the science
of tawhid, but with the science of theology.
They tried to prove the attribute known by reason. They interpreted what the mind
could not understand. The most prominent of these were those who followed the Mutazilite
sect. Especially during the time of Abbasid caliphs Memun, Mutasim and Vasik, Mutazila
based on reason became stronger. Ahl al-Sunnah was threatened. Finally, during the time of
Caliph al-Mutawakkil, Ahl al-Sunnah regained its strength.
During the Abbasid period, many sheikhs came out and created various sects. Among
these, "Turuk-u Dalle" (Deviant Paths) were born, which deviated from the path of
Mohammedanism. Among them, sects such as Batinis and Kirmitis emerged. In addition,
Alevi, Shiite and Kharijite sects were established from the issue of khila fet and imamate.
However, all sects did not deviate from the path of the Prophet Muhammad, which is based
on the principles of Islam, with great differences.
The strongest of the sects were the sects founded by the Turks. Arabs established
sects and Turks established tariqas. While Ahl al-Sunnah were busy with the Qur'an, Tafsir,
Hadith and Fiqh, the people of the sect were busy with Kalam and Sufism.
Theology; the intellectual movements of Muslims, the philosophy of religion, the
belief methods of sects,
It is a science of religion that examines the issues of divinity and prophethood, and the proof
of Islamic beliefs. Sufism, on the other hand, continued as a philosophy of divinity. The sects
gave more importance to theology, which is the philosophy of Islam, and Sufism.
Cults
Tariqa is the way of reaching Allah and learning Islamic knowledge. The way of our
Prophet is also called "Tarikat-ı Muhammediye".
Three tariqas (paths) have been preferred in Islamic sects. The first is "Tarik-i Enbiya
ve Hükema," the second is "Turuk-u Islamiye," and the third is "Tarik-i Salafiyya."
Those who follow the path of Tarik-i Enbiya and Hükema are those who seek truth
and good. The second is Turuk-u Islamiye, those who work for the sake of seeking the truth
in the Islamic world. Those who make this claim are divided into five sects: Salafiyya,
Mutakellime, Mutasavvıfa, Muftafelsifa and Batiniyya. The third is the Tariq-i Salafiyya.
These are the sects in the sect of the Sahabah and Tabi'in and those who follow the path of
the hadithists. The way of the Salafiyya is the way of the Qur'an. They endeavour to prove
the beliefs of the Holy Qur'an by means of reason and evidence. Madrasahs have worked on
this sect for years.
The Salafiyya sect is the way of Muhammad. The followers of this sect believe in the
Holy Qur'an and affirm the things that Prophet Muhammad reported. All these issues are
dealt with by theology. It was a man named Marke who caused the first schism in the Islamic
world. They were called "Ahl-i Bid'at". Marke described the Holy Qur'an as false. But he did
not deny the Holy Qur'an. Thereupon the following sects were born: Shia, Qadariyya,
Murjiyya, Jahmiyya, Jabriyya and Musabbahe. Although they are Muslims, they have some
superstitious beliefs and customs. All of these sects were born in Arabia, but they collapsed.
Shia, which has a political character, has survived. Ibaziyya also survived in Africa.
Among the sects established among the Muslim Turks, Ahilik, Kızılbaş, Bektaşilik,
Yesevilik, Nakşibendilik, Kadirilik, Rufailik, Halvetilik, Celvetilik, Bayramilik, Melamilik, etc.
sects continued for a long time. Mutazila and Shia sects, which differed from the principles
of the Order of Muhammadiyah, spread from the Arabian peninsula to Iran and the Western
Turkish provinces. Mutazila found its strength in Baghdad. Shia also settled and stayed in
Iran. When the Oghuz Turks established the Seljuk Empire in the Turkish provinces and
Khorasan, the Ahl-i Bid'at sects that had entered the country could not find strength.
Turks who became Muslims loved the Holy Quran and the Prophet Muhammad very
much.
Thousands of religious scholars came into existence and started to study and practise Islam
deeply. They knew how to utilise all the benefits of Islam. Turks had the honour of raising
the greatest scholars in the Islamic world. In Qur'anic exegesis, hadith, theology, Sufism,
other sciences and philosophy, world-class Turkish scholars and philosophers
grew up. The Oghuz Turks, who accepted Islam in the tenth century, followed the path of Ahl-
i Sunnah when they founded the Seljuk Empire in 1040. They did not leave the Tarikat-ı
Muhammadiye. They did not follow any of the sects and sects deviated from Ahl-i Bid'at and
misguidance.
They respected the caliphs of Baghdad. They helped them. Failure to honour the caliphs
they did not. Seljuk Sultan Tugrul Beg saved the caliph Kaim Bi Amrullah from the Shiites.
The entry of the Turks to Baghdad was very glorious. Caliph Kaim Bi Amrullah received
Tugrul Beg in his presence and girded two swords around the waist of this Turkish
sovereign, one representing the sovereignty of the east and the other the sovereignty of
the west. Tugrul Beg declared that he was the defender of Sunnism.
The Seljuk Sultan Alparslan, who succeeded Tugrul Beg, became the defender and
guardian of Sunnism by following the same Ahl al-Sunnah path. Nizamü'l-Mülk ensured the
continuity and survival of the Order of Muhammadiyya by establishing Nizamiye Madrasas.
In the Nizamiye Madrasahs of Nisabur and Baghdad, great scholars who were raised among
the Turks became muderris. The Great Turk
Scholars educated thousands of students. In the Arab world, Turkish sultans became the
guardians of Sunnism against the sects and factions opposing the Order of Muhammad.
They maintained the glory and honour of Islam. Finally, the whole Arab world was forced to
submit to Turkish rule.
The Holy Qur'an was kept alive by the Turkish scholars and the Turkish sword. Turks
continued Islam through science and morality. The Crusader armies who wanted to destroy
Islam were destroyed by the armies of Kılıç Arslan, one of the Anatolian Seljuk sultans. Turks
saved the Prophet Muhammad from all kinds of dangers.
Organisation in the Order of Muhammadiyah
The tariqa Muhammadiyya was based on the ummah organisation. The ummah
organisation has manifested itself in different ways in every religion. In Catholicism, the
Christian ummah is organised in the form of a government. The emperor of this government
is the pope, the viziers are the cardinals and the governors are the bishops. In Muslims, the
ummah is not organised in the form of a government, but in the form of a university. For
this reason, the religious organisation in Christianity is called "Church", while in Islam it is
called " Madrasa" . In Islam, there are no spiritual heads, i.e. clerical (clerical) class, there
are only Müderris (professors).
Islam is based on reason and freedom. Scholars do not try to make anyone accept
the truth without convincing them with rational evidence, and they do not accept
everything as a given as priests do. There is no compulsion in Islam. It is essential to believe
with reason.
The ulema in madrasas are determined to guide the whole society to the right path
and to save it. The activity of the madrasah is directed towards the whole ummah. However,
the sheikhs and guardians of the tariqahs try to save themselves or their disciples. Shaykh
Sadi says: "A dervish left the dervish lodge and joined a madrasah. I asked him why he left
the dervishhood and came among the scholars. He said: "The dervish endeavours to pull his
own rug out of the water, while the scholar tries to save those who are drowning."
For this reason, Sunnism is not a lodge organisation, but a union of madrasas. The
whole Islamic world lived as a great university. The Shaykhulislam was the rector of this
Islamic university. The Seljuk and Ottoman Sultans, with their treasuries and armies, were
the protectors and guardians of the whole ummah. As for the sheikhs and imams of sects
and orders, they are only scholars with doctrines.
It is clear from all this that religion in Islam was not based on an administrative
guardianship, but on a scholarly guardianship.
From 1517 onwards, when the caliphate passed to the Turks with Yavuz Sultan Selim
Khan, the Turkish sultans took the title of the ruler of their subjects and the caliph of all
Muslims. Henceforth, they became the defenders of Sunnism. For this reason, during the
rise of the Ottoman Empire, madrasas fulfilled their duties properly.
Turks founded the great empires of world history. Including the Seljuks, t h e y
succeeded in keeping their presence alive in Anatolia for 1000 years, and established the
great Islamic civilisation.
They created empires. However, when democratic regimes emerged in modern times, the
empires based on the ummah organisation disappeared. The madrasah left its duty to the
physical sciences.
The Khilafah Issue
After the death of Prophet Muhammad, there were many struggles in the Islamic
world on the issue of caliphate and imamate, which eventually led to divisions.
Caliphate means replacing a person; being his deputy, successor. The successor is also
called Caliph. Caliphs are those who take over as the imam of Muslims and take over the state
administration. Caliphate is divided into two parts in terms of its nature: One is the Khilafah
Kamile and the other is the Khilafah Suriyya. Khilafat al-Kamilah is a caliphate that has all the
qualifications and is established with the consent, election and allegiance of the Ummah.
Khilafat al-Suriyya (formal caliphate) is a caliphate obtained by force, against the will
of the people, without fulfilling the conditions. What is meant by caliphate is the caliphate
of the absolute caliphate.
There are two principles in the Khilafah. The first is attribution to the Prophet
Muhammad and the other is attribution to the Islamic Ummah. The relation to the Prophet
is called Khilafat-i Nubuwwat, which is the true caliphate. It is to be the successor and
deputy of the Prophet Muhammad in state administration and imamate. This is possible by
being immersed in him.
Secondly, it is the proxy and proportion of the Muslim Ummah. This can only be
achieved with the consent and election of the Ummah. Without these conditions, the
caliphate cannot be held. Khilafat al-Suriyya is a caliphate in appearance, but not in reality; it
is a sultanate, a sultanate. All Umayyad and Abbasid caliphs were like this. They were not
real caliphs, but formal caliphs. Hazrat Muhammad said: "Caliphate after me is 30 years.
After that, the caliphate w i l l descend into a biting sultanate."
With the death of Prophet Muhammad, the issue of caliphate in the Islamic world
continued as a cause. When Hazrat Muhammad, the founder of Islam, died in Medina in
632, his Companions were alarmed. While they were busy with the burial of the Prophet,
the issue of caliphate also arose.
Four Caliph Struggle:

The Prophet Muhammad had wished to write a will in his lifetime, but a fierce
dispute arose among his Companions and the Holy Prophet abandoned this idea. While he
was in his sick bed, a dispute arose on the issue of caliphate. Hadrat Muhammad wanted to
leave the caliphate to Hadrat Ali. Because he had raised Ali with great care and made him
privy to his secrets and affairs; but Hazrat Ali, being his uncle's son and son-in-law, was
afraid of giving the caliphate the appearance of a hereditary sultanate. For this reason, he
wanted him to be elected by his Companions. But no one agreed to this either.
When the Prophet Muhammad returned from his farewell pilgrimage, he had
signalled in his address that Hazrat Ali was worthy of the Imamate. However, Hadrat 'Umar
had argued that the caliphate should be settled by election. The Ansar also wanted to make
Saad Bin Ubaydah, their chief, the caliph. Some of them were also afraid of a Hashimi and
Umayyad struggle. Hadrat Muhammad said one day, "I am the Medina of knowledge and Ali
is its gate." He also said one day, "Whoever loves me loves Ali, and whoever is hostile to Ali
is hostile to me."
When Hazrat Muhammad passed away, he was buried in the room where he died.
His wives began to wail, but in the meantime the Ansar had gathered in Sahafi Nabi Saide
and were struggling to elect a caliph for themselves. Hearing this, Hazrat Umar and Hazrat
Abu Bakr rushed here. Then one of the Ansar said:
— We are Ansar al-Rasul, we are the soldiers of Islam ready for battle, and you, O
Muhajirin, are a community that has taken refuge in us. The Khilafah is our right.
Upon this last word, Hazrat Abu Bakr said the following:
— This nation used to worship idols made of stone and wood. Allah Almighty sent a
Messenger to them to worship Him. It was difficult for the Arabs to leave the religion of their
fathers. Allah Almighty honoured the Muhajirin with faith. They became companions of the
Prophet and partners in his troubles. Together with him they were patient and endured the
persecution of the polytheists. They were the first on earth to worship Allah Almighty and to
believe in His Messenger. They are the loyal friends and clan of the Messenger of Allah. For
this reason, caliphate is more deserved for them than for everyone else. No one can fight
with them in this matter. If they are cruel.
O Ansar, your many services and virtues are undeniable. Allah Almighty chose you for
the honour of His religion and His Messenger. He granted you the migration of the
Messenger. There is no one else in your Medina after Muhajirin. But in the matter of
caliphate, the Arab tribe has chosen the Quraysh.
and does not recognise anyone else's caliphate. We are the umara (emir), you are the vizier
(vizier). You will not be left behind from any meşverat (consultation).
But one of them:
— He replied, "Let there be one emir from us and one emir from you. Hadrat 'Umar
said, "Two emirs cannot be united. The Arab tribe will not accept and obey unless the caliph
is from the same tribe as the Prophet was from."
Abu Ubaydah Bin Jarrah:
— O Ansar, you were the first to help this religion, do not be the first to spoil it." The
struggle began.
Meanwhile, Hazrat Abu Bakr:
— He said, "I have chosen these two people for you, pledge your allegiance to one
of them..." and pointed to Hadrat 'Umar and Hadrat Ubaydah. Both of them said they did
not want to. Hadrat Umar:
— Who can stand in the way of the Prophet? Whenever the Prophet Muhammad
was in a gathering, he would place Abu Bakr on his right side and Umar on his left side. Even
about Abu Ubaydah, he used to say, "He is the surety of this Ummah". There was a
commotion, at which time Hadrat Umar addressed Abu Bakr and said:
— The Messenger of Allah made you his caliph in prayer as the elder of our religion.
He made you the imam of all of us. Stretch out your hand and I will pledge allegiance." Abu
Ubaydah and Abu Bakr pledged allegiance to Abu Bakr.
Then Abu Bakr:
— O Muslims, whoever worships Muhammad should know that Muhammad is dead.

Whoever worships Allah should know that Allah is alive and does not die. Hadrat Abu Bakr
then ascended the pulpit and said:
— O Nas, I have become the Waliyu'l Amir over you, but I am not the best of you. If I
do good, help me, and if I do bad, guide me to the right path. Righteousness is a trust.
The first caliph Abu Bakr was elected as the deputy of the Prophet Muhammad. The
Us and Hazraj tribes of Medina pledged allegiance to Abu Bakr. Hazrat Ali was at the
Prophet's deathbed. Although Prophet Muhammad wanted to make Hazrat Ali the caliph, no
one even mentioned his name. Everyone was eager to become the head of the state. The
fact that Hazrat Ali was not elected as caliph soon divided the Muslims into two. The issue of
caliphate became a matter of dispute. Those who recognised Ali's caliphate were divided
into "Shia" and "Alawites". The other side formed the group of "Sunnis". Because Hazrat Ali
was not elected as caliph, those who loved Ali and the Hashemites did not pledge allegiance
to Abu Bakr. Hazrat Ali was very upset because he was not asked for his opinion on the
caliphate issue. Soon rebellions broke out from place to place. Thereupon, Abu Bakr
reported the following words to Hazrat Ali through Abu Ubaydah:
— Go to Ali and tell him that the sea is dangerous, the sky is open and the earth is
naked. Satan is trying to sow enmity among the Islamic Ummah. You are sulking in a corner.
You are the bread of this Ummah. You are the sharp sword of this Ummah. Don't be bent
and don't cut. O Ali, if Ansar and Muhajirin want me to pledge allegiance to you, I will pledge
allegiance to you immediately. If you think otherwise, then pledge your allegiance to me and
help us. Guide those who have gone astray... Now the door of fitna is closed... Allah (swt) is a
witness to what we say.
At the same time, Hadrat 'Umar also reported the following: "Tell Ali: Abu Bakr did
not leap and seize the caliphate by showing force to this Ummah. He did not destroy the
consciousness of this Ummah, blindfold them and corrupt their minds. This is so for the sake
of Allah. As you know, Abu Bakr is a saintly and kind person. He attained the caliphate with
these virtues. He shied away from the caliphate, but the caliphate embraced him. Allah
Almighty bestowed this duty on him."
Abu Ubaydah reported this news to Hadrat Ali. But Ali had no grudge against them.
However, those who loved Hazrat Muhammad loved Ali very much and considered him
worthy of the caliphate. Despite this, Hazrat Ali went to visit Hazrat Abu Bakr and helped
him in the affairs of the state. Despite all this, Hazrat Fatima was very sad. The caliphs
neglected her. They failed to honour her and took away her father's property. Abu Bakr
suppressed the rebellions that broke out from time to time. Two years later, when Hazrat
Abu Bakr passed away, Hazrat Umar was elected caliph in his place. When Hazrat Abu Bakr
passed away, he had no money. He had only a camel and a robe. He had willed these to be
given to the treasury.
During the time of Hazrat Umar, the Arabs made great conquests. Hazrat Umar was
known for his justice. After Hazrat Umar, Hazrat Uthman became the caliph. This person
was from the Umayyad tribe.
was. He gave them high offices, no matter how many Umayyads there were. That is why the
Hashimis and Umayyads fell against each other. Eventually Hazrat Uthman was martyred for
this reason. The revolutionaries, especially Egyptians and Kufais, wanted Hazrat Ali's
caliphate. Finally, Hazrat Ali was elected caliph. Talha and Zubair pledged allegiance to him
for the first time. Soon Talha and Zubair and Hazrat Aisha rebelled against the rule of Hazrat
Ali. Muawiya, the governor of Damascus, took advantage of this confusion. Hazrat Ali
dismissed Mu'awiya from the governorship of Damascus.
The rebels wanted the murderers of Hazrat Uthman. The battle of Jamel was fought
with Hazrat Aisha. Talha and Zubair were killed in this battle. Hadrat Ali won the battle. But
Mu'awiya, who took advantage of these events, fought the battle of Siffin with Hadrat Ali. In
this three-month-long battle, both sides suffered many casualties. A cunning of Amr Ibn al
As saved Mu'awiya. Muawiya's soldiers attached a Qur'an to the tip of their spears. They
invited Hazrat Ali's army to the judgement of the Book and Sunnah. The army of Hadrat Ali,
who was caught by this trick, made a truce. The two sides decided to appoint an arbitrator.
Muawiya's arbitrator was Amr Ibn al As and Hazrat Ali's arbitrator was Abu Mursel Ash'ari.
These arbitrators would stand on a dais and announce their decisions. Abu Mursel was the
first to take the stand and said, "I have removed Ali from the caliphate in the same way as I
removed the ring from my finger." Then Amr Ibn al As took the podium and said, "I
appointed Mu'awiya as caliph in the same way as I put the ring on my finger." Of course, this
trick caused a stir. Of course, this trick caused a stir. The supporters of Ali did not accept
this. They said to Hazrat Ali, "We are your loyal shia, that is, your supporters, in any case and
in any case." "Shia" appeared for the first time at that time. Some people left the army and
went to Iraq, saying, "Your consent to the appointment of an arbitrator by making a treaty
with a mischief-maker like Muawiya is blasphemy, you must have a renewed faith." They
were called "Kharijites". They were also called "Kharijites". After that, Mu'awiya started to
reign in the palace of Damascus. He established the Umayyad state. After the incident of
Hakem, those who were in favour of Ali were called "Alawites". Those who were in favour of
the sultanate were called "Sunni". During the reign of Muawiya in Damascus, Hazrat Ali was
in agony. The number of those who protected him had decreased. Hazrat Ali's greatest
enemy after Mu'awiya was the Kharijites. The Kharijites held a secret meeting and decided
to kill Hazrat Ali, Muawiya and Amr Ibn al As. An Egyptian named Ibn Muljam was assigned
to kill Hazrat Ali, an Egyptian named Merk was assigned to kill Mu'awiya, and a man named
Bekir, son of Amr, was assigned to kill Amr Ibn al-As. These three outsiders dispersed, each
wearing a poisoned sword on his waist. Among them, Bakr son of Amr went to Egypt. But on
that day Amr Ibn 'As did not go to the mosque, so he escaped death. Bakr, the son of Amr,
killed someone else, mistaking him for Amr Ibn 'As. Merk, one of the Kharijites, wounded
Mu'awiya in the thigh while he was going to the mosque.
On the 27th day of the month of Ramadan, three traitors organised to kill Hazrat Ali.
As Hazrat Ali, accompanied by his son Hasan, approached the mosque to perform the
morning prayer, Ibn al-Muljam struck Hazrat Ali on the head with the poisoned sword he
had with him, inflicting a severe wound.
They took Hazrat Ali to his house covered in blood. They caught this traitor and
brought him before Hadrat Ali. Hadrat Ali:
— O unholy one. Have I not always favoured you? Traitor:
— Yeah, I've seen your favours.
— Then what is the reason for this murder?
— O Ali, I sharpened this sword for 40 days. I asked Allah to kill you with it.
Then I processed it.
Hazrat Ali was enraged:
— No, you will be killed with that sword. Because you are the worst of the people,
they took the traitor out and immediately beheaded him. Hadrat Ali turned to his sons
Hasan and Husayn and said:
— O my sons, I bequeath to you. Do not seek the world. Do not weep for me. Never
deviate from the truth. Do business with the Book of Allah. Be enemies to the oppressors
and help the oppressed, he said. At that moment, the poison had begun to affect Hazrat Ali.
His face turned pale and the light in his eyes disappeared. Soon afterwards, he brought the
word-i şahadet and closed his eyes to this mortal world (A.D. 661).
Those who loved Hazrat 'Ali wept bloody tears in front of him. Muslim Turks,
especially in Khorasan provinces, burned for Ali. They are still burning with his love. After
that, the followers of Ali were also known as "Alevi". In the course of time, Alevis loved him
so much that they raised him to such an extent that they said, "Allah Almighty has come to
Ali". However, Hazrat Ali was the beloved of Hazrat Muhammad. He considered him the gate
of knowledge. He was his relative and son-in-law. Hazrat Ali was unique in knowledge,
morals and heroism.
Hadrat Imam Ali used to keep two candles at night, one of which belonged to the
Baytulmal and the other was his own property. He used to use the candle belonging to
Beytülmal in state affairs, and he used to light the candle he bought with his money in
private affairs. He protected the state property to this extent. He was a just caliph. He called
state property "Malullah" and public law "Hakkullah".
Upon the martyrdom of Hazrat Ali, his eldest son Hazrat Hasan assumed the
caliphate. Hadrat Hasan immediately prepared an army to march on Muawiya. However,
since his own soldiers wanted to kill him with an arrow, he gave up this war and gave up the
caliphate. After a while, Mu'awiya had Hadrat Hasan poisoned and killed him. After that,
Mu'awiya established the "Umayyad Sultanate Regime" by appointing his son Yazid as the
heir apparent.
The republic established by the Prophet Muhammad had turned into a sultanate.
The Umayyads became enemies of the generation of Prophet Muhammad. "They destroyed
the Ahl al-Bayt. They appointed their aunts as imams. They did not respect the Holy Quran.
They indulged in pleasure and enjoyment in the palace of Damascus. For this reason, the
Islamic world became hostile to the Umayyads. Although Mu'awiya was a strong statesman.
He strengthened the Arab state and made many conquests, but because of his immorality,
he divided the Islamic world into two. The greatest crime committed by the Umayyads was
the tragic martyrdom of Hazrat Hussein, the son of Hazrat Ali. The Arabs swore allegiance to
Hazrat Hussein after Hazrat Hasan and recognised him as caliph. Hearing that Hazrat Hussein
was the caliph, the people of Kufe wrote many letters to him and invited him to Kufe. Upon
this invitation, Hazrat Husayn decided to go to Kufa. His friends told him:
— O Ibn Rasulullah... We beg you not to go out of Mecca... Do not rely on the words
of the mischief-makers from Kufa... "What happened to your father because of them," they
said,
— Those who were tired of Yazid's cruelty sent hundreds of letters, how can I reject
them?
— Imam, Kufa is under Yazid's rule. Therefore the people of Kufa cannot help you.
— Since you insist so much, let me think about it tonight...

He said.
But the next day he decided to go. That day, after saying goodbye to his friends, he
set off. He stayed in many places. When Yazid, the Umayyad caliph, heard that Hazrat
Husayn was travelling to Kufa, he sent Abdullah bin Ziyad, the governor of Kufa, to fight
Hazrat Husayn.
He said. As Hazrat Husayn's caravan continued on its way, it paused somewhere and Hazrat
Husayn asked, "What is this place?"
One of the people with him:
— When you say Karbala..., Hazrat Hussein:
— Allahu Akbar, haza (here is) arz-ı Karbala, he said.
He met with the Kufaites who came here. He informed them that he had come upon
their request. When the Governor of Kufa heard that Hazrat Hussein had come to Karbala,
he sent a message saying, "Swear allegiance to Yazid or be ready for war." Upon receiving
this news, Hadrat Husayn said, "I am ready to fight with those who destroyed and destroyed
the sons of the Prophet, whom they said they were the Ummah of." The governor promised
one of his men, Amr bin Saad, the governorship of Rey and sent him to fight Hazrat Husayn.
He told him:
— Force Husayn to pledge allegiance to Yazid. If he refuses, bring his head to me,
and then he gave him a robe and a horse as a gift. Ibn Saad set out with five thousand
soldiers in his entourage.
When he approached Karbala, he informed Hazrat Husayn to pledge allegiance to

Yazid, but Hazrat Husayn refused. Hearing this, the governor of Kufa ordered Ibn Saad to
deprive him of water until he pledged allegiance to Yazid. He immediately blocked the banks
of the Euphrates with five hundred soldiers. Hadrat Husayn sent fifty soldiers to fetch water.
Ibn Saad's soldiers did not give them water. Ibn Saad and Hadrat Husayn met and talked.
Hearing this, Ibn Ziyad threatened him. Meanwhile, some armed soldiers from the tribe of
Beni Asad came to the aid of Hadrat Husayn. But Ibn Saad's forces dispersed them. This time
Ibn Ziyad ordered Ibn Saad to go on the offensive immediately.
On the tenth day of Muharram, a bloody battle began in Karbala. From time to time
there were mutual clashes from both sides. Yazid soldiers went on a general offensive.
Arrows were drawn, swords were played, blood was shed in Karbala. The forces of Hazrat
Husayn could not be defeated. Thereupon Ibn Saad sent two thousand more people. A
bloody fight began between the two sides. In time, most of Hazrat Husayn's heroic soldiers
were martyred. Hazrat Husayn was fighting heroically with his sword in his hand. The
weather was very hot. The mujahideen were weak from thirst. They wanted to drink water,
but since the Euphrates River was completely blocked, no one could drink water. Hadrat
Husayn was also burning with thirst. He came to the edge of the Euphrates after fighting
with the enemy. Just as he was about to drink water, the enemy soldier:
— O Husayn, the enemy has attacked the headquarters. When he shouted that it
was not time to drink water, he did not drink water and turned back. When he realised that
it was a trick, he turned back and approached the water and an arrow hit his mouth. It was
not possible to drink a drop of water. He was weak from thirst. While he was in this state, a
person named Malik bin Bashir put a sword on Hazrat Husayn's head.
and wounded him. Ibn Saad, seeing Hadrat Husayn lying on the ground in a pool of blood,
attacked him.
Hazrat Hussein:
— He said, "O tyrant, have you come to martyr me? But this evil-hearted man could
not draw his sword. Meanwhile, a traitor named Shamar fell on Hazrat Husayn's chest and
drew his sword. Hazrat Hussein opened his eyes with a humbled demeanour and looked at
the man.
— O traitor... Who are you?
— I am Semar.
— O Semar, you are my killer. But what month is this month, what day is this day,
what time is this time?
— The month of Muharram, Friday is the time of prayer.
— O oppressor, how can you commit this murder when everyone is in prayer, at
least get off my chest so that I can pray...
This is as much as we have been able to explain with the historical documents we
have received from Islamic and Turkish history, past and present. Here, as a human being,
we need to take into consideration the Truth of Muhammadiyah. Allah Almighty,
It has become obligatory for us to follow their orders with our overt and subconscious feelings
of conscience.
Tawfiq is from Allah Almighty, endeavouring, working and obeying with order and
regularity falls to us, the servants.
YOU ARE AHMAD-I MAHMUD-U MUHAMMED
Sultan-i Resûl, Shah-ı mümeccedsin Sir,

you are the state of the poor, Sir, you are
Ser-âmedsin Divan-ı İlahiide, Sir
You are crowned with the crown of "Le amrük", Sir.
You are Ahmad-i Mahmud-u Muhammad, Sir You
are Sultan-i mueyyed for us from Allah, Sir
Your sermon is read in the minbar in
the climate of eternity Your judgement
is kept in the court of judgement in the
court of punishment Gulbang-i kudüm is
drawn in the arsh-ı Hüdâ'da Esma-i
Şerifin is commemorated in the sky
You are Ahmad-i Mahmud-u Muhammad, Sir You
are Sultan-i mueyyed for us from Allah, Sir
When the prophets and the saints are
left in awe, and the servants become
miserable with despair, the square is
yours again with intercession.
You are Ahmad-i Mahmud-u Muhammad, Sir
You are the sultan of us from Allah, my
Lord, do not look at the rebellion of the
miserable ummahs, do not look at their
rebellion, do not burn them with longing,
do not burn them with longing, have
mercy on them, do not burn them with
the fire of hijran.
First and foremost, do not leave your servant Galib
You are Ahmad-i Mahmud-u Muhammad, Sir, You
are Sultan-i-mueyyed to us from the Truth, Sir.
Sheikh Galib
Description of the poem:
You are the Sultan of the Messengers, the Honoured Shah, Sir / You are always a state for the
helpless, Sir / You are the Leader in the Divine Dvan, Sir / You are authenticated with the
crown "for the right of your life" (15:72), Sir
/ You are Ahmad-i Mahmud-u Muhammad, Sir / You are the Sultan confirmed to us from the
Truth, Sir / Your sermon is read on the pulpit of the climate of perpetuity / Your judgement is
kept on the Day of Religion
in the court / Your name is glorified in the Throne of Hüda / Your honoured Names are
mentioned in the earth and in the sky / You Ahmad-i Mahmud-You are Muhammad u
Muhammad, Sir / You are the Sultan confirmed to us from the Truth, Sir / At that moment,
prophets and guardians will be amazed / A cry of horror will break out from everyone for
his own soul / The state of the servants will be miserable with the grief they hear / And the
field is yours again with your permission to intercede / You are Ahmad-i Mahmud-u
Muhammad, Sir / You are the Sultan confirmed to us from the Truth, Sir / Your ummahs are
helpless, Don't mind their rebellion / Don't turn them back and burn them in the hell of
your longing / Please have mercy, don't burn them in the fire of your separation / And first
of all, don't leave your servant Galib, who is full of sins from beginning to end / You are
Ahmad-i Mahmud-u Muhammad, Sir / You are the Sultan confirmed to us from the Truth,
Sir...
AT THE CR O SSR O AD S
Meded, O Sultan of Messengers Muhammad

The first created light is His light. Before He appeared, day was no different from night
and spring was no different from winter. The good was intertwined with the evil; the mind
was defeated by the nafs and the soul was a prisoner of the body.
It is He who discovered the secret of existence, showed high goals to the mind, opened
doors to thought and shouted in a universal language that man is destined for eternity.
The whole earth, the vast seas, the heavens and the stars have gained meaning and
value thanks to the lights He scattered all around and the wisdom He fermented in our
hearts. Until the day when He would scrutinise the existence and put it in front of us, the
seas were a land of ghouls, the heavens were a riddle and chaos, and the stars were nothing
but child's toy candles that flickered and flickered. In His bright world
everything changed, coloured and became a multi-meaning, embodied word. This black and
dry earth became the seedling of eternity thanks to the water of life He brought from beyond
and poured into its bosom. The hills turned into heavenly slopes with their emerald robes.
The plains, one by one
in their beauty. The rivers began to flow with the gurgles of kevser. And the earth rose to the
level of a book whose meaning was understood.
From the moment His shadow fell on this mortal world, the lethal effects of the
thought of "annihilation", which is the biggest problem of every human being, were
broken; and the odours of hope began to come from the vineyard and garden of the
friendly climate to the burning nerves with hijran. All mourners
smiles appeared on faces and the earth, which had been a mourning house until that day,
became a feast, a festival.
We all realise our existence through the life He breathed into our souls,
We were able to recognise the beauties around us; we were able to evaluate the gems in
our selves and intuit our desires open to eternity. Without Him, we could neither
understand the idea of eternity in our essence, nor see travelling to the land of eternity so
sweet. He is the one who lifted the veil from our eyes; He is the one who made our hearts
rejoice with love and enthusiasm; and He is the one who brought us to the bright dock
where the mysterious ships that organise voyages to the truth sail to infinity. Those who do
not accept His guidance can never reach this harbour; even if they are in the harbour, they
cannot board the ship captained by Him.
He is the captain and guide of the shore we are on in a long and mysterious journey,
and the host and hostess of the other shore. His flag waves everywhere from the grave to
the gate of paradise (may the one who waves it be sacrificed), and wherever humanity is in
trouble, problems are solved with His intercession.
His light is a beacon like a polar star for those who are travelling to the climate of
eternity, and His wisdom is a guide that never deceives in this long journey. Those who are
deprived of His light are stuck on the roads, and those who do not recognise His wisdom are
drowned in heresy.
Before Him, thousands and hundreds of thousands of prophets had shed light on the
bosom of existence and had repeatedly explained the meaning and truth of things and the
sublime truth that He pointed out. He became the voice and breath of all the prophets of
the past in this matter, and made the earth and the heavens to shout. He proclaimed his
predecessors and their services with the loudest shouts. He accepted the originals of their
books and pointed out the distortions. He corrected the mistakes and brought light to the
dark and short-circuited points. With the world and hereafter balance he established, he
put shackles on the feet of irrationality and lack of judgement. By evaluating matter and
materialism under the prism of light, he put everything in its place. He created brand new
systems like laces from the mixture of feeling, mind, heart and soul; he put before humanity
He laid heavenly tables that everyone could benefit from. And in this colour and pattern, with
the enchanting lights of revelation, He presented the most immortal divine compositions to
the conscience.
O the purpose of creation, the essence of existence, the most distinguished of the
truth of prophethood: Mankind has found safety and happiness and found what it was
looking for only in the places where your flag waved; it found it and was saved from
extinction. From the moment your blessed name was heard on earth (may our lives be
sacrificed in your name), the sultans put earrings in their ears and declared that they were
servants and the paths of sultanate were opened for the servants.
The world is your world and we are your door servants. Why should the reins be in
someone else's hands; why should we be the servants-slaves of strangers? Arise, illuminate
the worlds of those who are in darkness; come to the rescue of the shabby; smile at those
who stand before you hand in hand and declare that they are servants; reshape the worlds
and be the referee in this blind fight that has been going on for centuries. Shine a light in
the eyes of those who are alienated from their essence; teach the bats the manners of the
day; show the servants of the soul the paths to freedom; free the worshippers of nature
from the dungeon of matter.
Look, on the one hand, on the one hand, the truth is weakened and oppression is
applauded; on the other hand, on the one hand, the divine messages you bring are called
"desert law" and mocked, and on the other hand, what is said about your Supreme Being,
who is the polished mirror of the Truth (may our souls be sacrificed to your Being - I cannot
say it out of shame). If your nobility and generosity will forgive these evil mouths, what can
we do but bow our necks and remain silent? But we are not You, and our patience cannot
be Your patience. If one day, in the face of so much disrespect, so much cruelty, that
pushes our endurance and endurance walls, if we cannot protect Your softness, Your
gentleness, for the sake of Allah, forgive us and tolerate our lack of manners.
O representative of patience, hilm (softness), silm (kindness), perseverance and hope:
Come, be born once more into our hearts and offer messages of hope and peace to
our consciences. Come, sit at the helm of our shaken ship and show its faithful crew the
shores of salvation.
Stretch out your hand to us in these days when the darkness is darkening all over the
world, the weather is darkening, the seas are surging with the most vengeful waves, and
the land is howling with the wildest howls. Stretch out your hand so that we are
overwhelmed. Stretch out your hand so that our atmosphere will be enlightened, the
roaring of the raging seas will cease, and the howling of a few centuries will cease.
Look, in your world, sedition is raging; arson is followed by arson. Get up, sprinkle
water on these fires of sedition and clean the dust and smoke that cover the face of the
world, so that everything will be clean like the forehead of your age.
Do not keep the souls burning with longing and longing waiting any longer in these
moments when the roses are in tiny little buds, when the birds are secretly smiling and
watching your way, when the most honourable hour is approaching when those who are
waiting for your way will say "the moon has risen for us", come. Come, so that your servants
may rejoice and boast, and your enemies may be shattered and disgraced.
For years, we have been making invitations to You in these humble pages, with our
broken and broken declarations, presenting our situation and begging and waiting for the
moment when You will establish Your throne in our hearts and say "I will pierce" to us. Even
from time to time, relying on the compliment of "my brothers and sisters" that you have
graciously sent from fourteen centuries away, we say "this is Him" to every footstep we hear
in front of our door, and we stand up and stand on our hands and knees as if we are standing
on our feet with the words "he came walking with the wings of a white bird". With this hope
and this enthusiasm, we will continue to sit and stand like this until the Day of Judgement.
O friend: Language is lacking, expression is lacking; love and enthusiasm are lacking,
excitement is lacking in the heart... With your pardon, we thought we would say a word,
but it is missing from all of them. There is one thing that is not lacking: That we are servants
of the door and in need of its light. Yes, by making this theintercessor, he touches the
knocker of the door one last time and in the manner of Sheikh Galip:
Medet O praised, exalted Shah, Sultan to the
messengers Medet O eternal wealth to the
wretched Medet O foremost in the heavenly
court
We moan and groan, supported by the edict "For the right of your life", we believe
that while we are waiting at your threshold, one day you will surely fly with your wings of
silk
It will pass over us, and as it passes, you will say in the language of Taptuk, "Are these our
fugitives?" and claim them.
Translator of the Cosmos Book
The whole existence is a perfect book, the Qur'an is a sacred translation of this book,
a brilliant exegesis and a secret, magic key that opens the closed points of the book of the
universe; Hz.
The Prophet, on the other hand, is the clear interpreter of that marvellous Book, the most
favourite messenger of the Owner of the Book and the intelligible language of the truths
hidden in the heavens and the earth.
The fortunate ones who read the book of the universe, explore its depths with the
Qur'an, and then succeed in recognising things and events in the luminous climate of the
essence of existence, find the sun in the mote, reach the depths in the drop, and rise to the
position of being the sultans of the world and the hereafter in nothingness.
The unfortunate ones who cannot read these writings on the face of existence, who
cannot travel among the stars of the Qur'anic sky and especially who cannot recognise the
illuminated world of the Sultan of Prophets, who is the moon and the sun of the prophetic
realm, live in vain, chase dreams for a whole lifetime and collapse crying over their fortune.
Now, from these three general evidences (i.e., the Cosmos, the Qur'an and the Last
Prophet), which inform us about the Owner of the Cosmos, to the illuminated climate of the
Prophet, who is the brightest mirror of the Essence of the Truth
We will try to look at the face of the truth once again with our eyes enlightened by His light,
with our hearts opened by His light.
Yes, the first word on this subject belongs to that Person. For if the earth is
considered as a masjid, Mecca as a mihrab and Medina as a pulpit, that luminous being,
who is the pride of the human world, will be the imam of all believers in this magnificent
masjid, and will give a clear and comprehensible message to all people.
The source of inspiration and master of all the prophets, who are the orators and the
foremost of this luminous congregation; the essence and summation of all the holy ones
from the ranks of a magnificent ring of dhikr consisting of prophets and guardians, the
essence and leaven of all the friends of the Truth who follow Him and follow after Him; such
a luminous, luminous, blessed being that both those who pass by and those who follow after
Him confirm and confirm the sublime cause He proclaimed.
Now, which delusion has the right to interfere in a case supported by thousands of
signatures?
Prophet Muhammad (PBUH), the master of jinn and man, the essence of existence,
the pride of humanity, the brightest star of the prophetic sky, the sun of suns, is the
brightest mirror reflecting the existence of the Truth and the most luminous pointer on the
path to the truth.
Yes, He is the most powerful source of light, the most luminous face, the most
eloquent orator and the most infallible guide for those whom He leads on the path of
eternity. The prophets of the past are His seeds and roots, and all the friends of the Truth
who follow them are His flowers and fruits. In this respect, He has come from a solid root
that knows no decay and has blossomed different flowers and fruits, each of which will
illuminate a different world.
Here, Abu Hanifa, Maliki, Shafi'i, Ahmad b. Hanbal and others in the field of fiqh and law
The fruits... here are the fruits of the branch of truth such as Imam Ghazali, Imam Rabbani,
Shah Geylani, Shazeli, Muhammad Bahauddin and Mevlana... Battani, Biruni, Jabir b.
Hayyan, Farabi,
His giant students in different branches of science such as Ibn Sina, Fergani, Al-Khwarizmi,
Ibn Heysem, Ali Kuşçu... Here are his genius apprentices in the military and administrative
field such as Khalid, Ukbe, Nureddin, Salahaddin, Alparslan, Fatih and Yavuz, who were
trained with the spirit of the barracks...
Yes, on the one hand, with the language of a brilliant community like such prophets,
who are not deceived and are not deceived, and on the other hand, with the language of
these great people, the stars of the sky of humanity, who were raised in his madrasah, he
shouts the existence of Allah, the highest truth of the universe, to the whole world and
makes the heaven and earth shout.
Now, which delusion has the right to put such thousands of diamond nails in the sky of
time?
How can it be attached to this high truth that has been riveted? Moreover, even in the
absence of any evidence, the supreme personality of that Person is the most radiant mirror
that shows Allah. And "Allah is always visible through the mirror of Muhammad..."
After Signs and Signalling
O Great Spirit, the essence of existence, the hearts obtain the deepest of pleasures by
contemplating you.
Even if people are whipped and whipped to such an attainment, what they have suffered and
what they will suffer will be nothing compared to the things that are thought to be attained.
The madmen of that path, who are sincerely determined to reach Him, can even travel to
Mount Kaf for this cause if necessary.
Especially in these days, when new breezes are felt that bring life to hopes, when the
darkness is defeated one by one and dawns all around, another love, another excitement is
fluctuating in the hearts that are eager for vuslat (reunion)...
Yes, He is the only physician who carries the elixir of life in his hand, and we are the
patients (may our souls be sacrificed to Him) who have been looking for His way for years.
If He had not breathed life into our hearts and opened the paths of resurrection for us, we
would not have existed; if He had not lifted the veil from our eyes and introduced the truth
of things, we would not have been able to recognise anything, we would not have been
able to take even one step in the name of science and civilisation. Whatever we have today
in the name of existence, we have acquired in the valley opened by Him; whatever we can
comprehend in the name of truth, we have been able to comprehend thanks to the torch
that He lit above our heads.
O Spirit, whose head wanders in the realms beyond the heavens; O Noah, who
carries the best of the nations in his ark! We, all of us, those who know you and those
who do not know you, are the unredeemable slaves of your door; do not withhold your
favours from the mischief of your servants. Adab, erkan
Do not withhold your grace from those who do not know. Do not make the souls, who
have been living with the misery of being separated from you for years, miserable by
wandering in other doors. Say, "Servants of Allah, gather around me" and spur your horse
towards the ominousness of our age. Spur it so that the souls of those who are watching
your way have come to your lips.
Your dawning in the hearts like a dawn will be the salvation of both those who
recognise you and those who do not. Today, every moment of those who do not recognise
you and rebel against you is a separate madness, a separate delirium. Most of the
adherents who claim to recognise you, who lack knowledge and wisdom, are either
unaware of the world they live in, or have sailed to the oceans of dreams and seek solace in
dreams.
O Sultan of lights, who has brought a dark period to light in a single move; even the
temporary concealment of your magnificent light, which crowns the suns, has turned
everything upside down. The candle of hope of some of your friends, who could not
recognise you as they should, was about to be extinguished. Your enemies, who were
blinded by irreligion, became spoilt and spoilt, and owls began to be heard in your heavenly
world.
O Sultan of Sultans, whose night is brighter than the day and whose day is equal to
the spring of paradise: Turn Your "Seven beyza", that is, Your white hand that radiates light
to the worlds, to the world of those who are in darkness and save them from the bloody
nightmares of their dark surroundings. If you are a Sultan, which you are, don't think that
this is what you deserve; if you are a source of light, which you are, come and fill our hearts
that long for your light...
Since the day when the wisdom that makes the stars sing a different folk song every
night was locked on the tongue; when ruby thoughts were left to gather dust in the hands of
the unworthy; when the gem of words was turned into a worthless commodity with
excessive sincerity and intimacy, humanity has always heard and listened to absurdities; has
always followed delusions as ideas and has been applauding the magpie's voice as the
nightingale's song ever since... Please come, with your celestial gaze that turns coal into
diamonds, come to our hearts once; come to our hearts so that the sparks of consciousness
and realisation will shine again in our nerves that have been drowned in darkness with your
absence. Look, on the one hand there are the fires of unbelief and discord, which are
spewing smoke and fog all around, and on the other hand there are hearts devoid of love,
unforgiving thoughts and intolerant souls. The first ones start fires on all four sides and open
cracks in religion; the second ones respond to hatred with hatred, to hatred with hatred,
and shake your love and the principles of the world to its foundations. In these days, when
the flowers in your rose garden, which you have nurtured and grown with blood and sweat
all your life, are being devoured by the winds one after the other, if you do not jump on
your Burak (the mount of Miraj) and come to our rescue, we will be scattered leaf by leaf by
these incessant storms and we will be the subject of a feast for our enemies. In these
moments when we need your revitalising breaths as much as water, as much as air, in the
inability to express how to express our longing for you and how excitedly we are waiting for
the day when you will dawn like a dawn in our hearts, we moan, "Come, O Sultan of the
Messengers".
It is you who erases all the bad feelings and passions in the hearts in one move; it is
you who destroys the darkness with your bright thoughts in one breath. Without you,
humanity would not have known morality and virtue, and would not have been able to
escape from the deadly whirlpools of passions. We learnt morality and virtue thanks to you;
we were able to escape from the foggy labyrinths of egoism by clinging to your skirt.
O physician of physicians, who is the remedy for the age-old troubles of humanity;
come, relieve the anguish of those who have been wandering for centuries and seeking a
cure for their troubles. Come to our despair
find a remedy. Come, break the swords of Yazids and Shimrs; end the âhü efgân of Husayn.
Come, repair the heart's Kaaba that you have built with your own hands. And turn it into the
qibla of knowledge, wisdom and contemplation. When Prophet Abraham was building the
Kaaba, he brought the stone he would put under his feet from Abu Kubeys hill. Come, let us,
who have been watching your way for years, lay our hearts under your feet... No, no; You
put your blessed foot (may your foot be the crown of our heads) on the guilty head of your
Kıtmir (the dog of Ashâb Kehf) who is looking for atonement for his ossified sins and do
what you will do. Say what they will say. Take what you will take, leave what you will leave...
Give the black lovers of your path the opportunity to express their devotion.
O, the sun of the prophetic sky and the fruit of the tree of prophets; those who wander
around you and cannot feel your closeness to you; who live their own distance in front of your
door; who cannot see the blessings you offer with your heavenly tables, and who are starving
at those tables
Do not look at the faults of those who do not know the way, do not know the method. Do
not dismiss the ignorant who unknowingly turn their backs to you and look for another door
(for the sake of the favours of Allah towards you).
Be kind, do not withhold your kindness from the helpless,
sultan, is it befitting a generous man to withhold your
kindness from beggars?
(M. Lutfi)
Even when we stayed far away, we lived not with the rebuke required by our
remoteness, but with the dreams of the graces required by His nearness:
My hand is mine, your skirt is yours, O Rahmatan Lil alemin
My fame is rebellion, you are famous for forgiveness, and we are bent in two. Your
compliments and counselling cannot be limited only to the blessed ones who have reached
your proximity. You are a mercy for all the worlds, and Your mercy is a fountain of Kevser to
which everyone can resort and tap. We are,
We, a dozen of strangers and orphans, with our flasks in our hands and your flattering words
expressing your acceptance to brotherhood (at the beginning of the martyrs of Uhud) on our
tongues, touch the knocker of the door with the groans of "You are eternal richness for the
poor, sir" and we wish you not to ignore us.
This vast universe was created in your name: You are the beginning and the end of
existence. The first light that appears in the bosom of chaos is your light; the first kernel
buried in the bosom of non-existence is your truth. Existence and non-existence were
intertwined and indistinguishable from each other until the day when the face of the
universe would be illuminated by the light of your existence. Colours were separated from
each other with you; the destination of the paths became clear with you and the universe
became a book with meaning and the events became a river flowing with wisdom thanks to
the lights you scattered around.
With your marvellous deeds, each one more marvellous than the marvels of the
revolution,
You awakened us from deep sleep, lifted the veil from our eyes and showed us the paths of
immortality. That day, today, we are trying to be a shadow for the sultan of sultans, whose
shadow does not fall to the ground, by hopping and flying, and by smelling the dust of your
trace like a dudu bird.
we're passing out.
Now, if it is permitted, we would like to try travelling towards the sun of suns once more
by opening vents from the drop to the deep, from the leakage to the rain-laden clouds.
Indulge our desire to be admitted to the presence of giants, next to the epics of giants,
with a tiny buzz. None of those who have ever run to your door has ever claimed to bring a
gift according to that marvellous door. They consider it the greatest honour to run towards
you, to run and lay their heads on your doorstep.
They considered it an honour and this achievement was the goal of their lives.
We, too, have decided to embark on a new journey with deep feelings, with empty
hands, empty skirts, but with our hearts that have risen on the wings of trust and confidence
in you.
For God's sake, come into our hearts. Don't leave us alone!

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CONTENTS

What is the secret of the school of wisdom?

Knowledge is to know knowledge.

HACI AHMET KAYHAN

Hacı Ahmet KAYHAN

Reach the secret of "Men aref",

I am that Mısrî, my body has become a shah for

Bismillahir Rahmanir Rahim.

The offspring of Satan

(This Tövbei istiğiğfar article is requested to be read very carefully. Because, as

Allah Almighty has bestowed prophethood on some of the most honourable,

Imprint Prophet Muhammad (PBUH)

Imprint Noah (A.S.)

Imprint Hud (A.S.)

Imprint Ibrahim (A.S.)

Imprint Ismail (A.S.)

Imprint Lot (A.S.)

Imprint Isaac (A.S.)

Imprint Jacob (A.S.)

Truth and Spirit Kebir.

Nafsi Halik (Creator), Bari.

Imprint Yusuf (A.S.)

Imprint Ayyub (A.S.)

Mind and Heart Karim.

Imprint Moses (A.S.)

Imprint Harun (A.S.)

The one who is truly

Praise be to You, Almighty Lord, the Creator.

ACCIDENT AND DESTINY

(O Son of Man! If you want to love Allah, if you want to go to

- My Lord has honoured me. And what good manners.

- The difference between man and animal is manners.

- The mind that is not adorned with decency is an unarmed hero.

- Edeb: It is the outward appearance of the mind.

- Edeb: To have your hand, tongue and waist.

- He who arrives with decency, returns with grace.

- The mother of manners is to speak little.

- Edeb is the evidence of awliyaullah. It is the reason to reach Allah.

- Nobility cannot be restored without decency.

- Edeb is a weapon that kills the devil.

- Edeb is the beginning of everything. Sufism is all about manners.

- Edeb is the first condition of maturity.

- He who abandons decency is not an arif.

- Command is above decency.

- What is meant by the Truth is only manners.

- True decency is to abandon the ego.

- Cover your shame with modesty.

- True beauty is the beauty of knowledge and manners.

- Man's adornment is the whole of manners.

- Spiritual elevation is only possible with manners.

- The wise learn from the ill-mannered.

- Conversation is a body. Edeb is the soul of that body.

- Edeb is the faculty that protects people from shameful things.

- Edeb is to act in accordance with the Sunnah of Rasulullah.

- There is no higher honour than decency.

- He who wishes to acquire knowledge should have manners.

- Friends of decency: 'āha, sincerity, surrender, affection, intention, obedience,

I searched for knowledge in the

It always covers the shame of man:

It was narrated from Anas ibn Malik: