The source and even the best of pleasures here and in the Hereafter is to attain love and the grace of Allâhu ta’âlâ. To be close to Allâhu ta’âlâ means to attain His love. One’s spiritual closeness to Allâhu ta’âlâ means to attain His love. He who has attained this happiness is called Walî or ’Ârif. It is necessary to perform the fards to become a Walî. The fards entail holding a belief compatible with the faith taught by the Ahl as-Sunna savants, avoiding the harâms, performing the worships that are fard to do, and having love for the Muslims who are sâlih (one who is on the right path). It will not be useful, that is, there will be no rewards (thawâbs) for the worships performed without ikhlâs. Ikhlâs means to act only for the sake of Allâhu ta’âlâ, that is, in such a way that you will forget everything. Ikhlâs is obtained automatically by having love for nothing but Allâhu ta’âlâ. The case of having love only for Him in one’s heart is called tasfiya (purification in the heart), itmi’nân (ease of heart), or Fanâ-fillâh. The twenty-eighth âyat of Sûra Ra’d declares that it is possible for the heart to have itmi’nân only by dhikr (remembering Allâhu ta’âlâ) and by pondering over His greatness and blessings.

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We hear about some ignorant and idiotic people who are quite unaware of Islam’s beautiful ethical principles and human rights. They are wasting their lives at sports fields, beaches during the days and at places of amusement, indulging in luxuries, debaucheries and indecencies with girls and boys, or in music, gambling and alcohol, at nights. They are obtaining the money they need for their pleasures, completely disignoring the legitimacy of their earnings. With this eccentric, fraudulent and outrageous conduct of theirs, they harm not only themselves but also society, people, their lives and chastities. In their terminology irreligiousness and atheism are ‘progressive attitudes’ and ‘young people’s modernism’. They say that theirs is a way of life that a wise person would normally prefer. They boast about their behaviour and suppose that they are imitating Europeans and Americans by doing so. They stigmatize true and honest Muslims, who possess faith, belief and pure morals and who observe others’ rights, as bigots and fanatics. Thus they lull themselves into a false sense of self-complacency. Are all those Europeans and Americans unwise to be devoted to their religious beliefs and is being wise a characteristic peculiar to these people alone?

They do not realize that they are heading for damnation and inuring themselves to a habitude that will eventually offer them everlasting torment in return for a few years’ dissipation. Nor do they seem to take a lesson from history. Those who fall into their traps are only pitiable. People who have never heard of Islam will not go to Hell. Since they are not Muslims, they will not go to Paradise, either. They will cease to exist after the Day of Judgment, as will be the case with animals. A sound person, after learning science, biology, and astronomy, should study the religions and should select the Islamic religion, which corresponds with logic and science. Someone who fails to do so should still immediately become a Muslim as a result of fearing and trembling from the danger of being eternally burned in Hell, which is believed everywhere on the earth. If he still denies, then he does not follow logic.

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The only way to attain happiness here and in the Hereafter is to be a Muslim. And being a Muslim requires believing the facts such as that Allâhu ta’âlâ exists and is One, that He sees and knows everything, that He is the maker [creator] of everything, that Muhammad ‘’alaihis-salâm’ is the Prophet, that after death there will be everlasting blessings and a sweet life in a place called Jannat (Paradise) and an everlasting burning in a place called Jahannam (Hell), that Muslims will go to Jannat and non-Muslims, i.e. those who deny Islam after hearing about it, will burn eternally in Jahannam. More than ninety-per-cent of the world’s population, that is all Christians, all Jews, all politicians and statesmen in Europe and America, all scientists, commanders, brahmins, buddhists, fire-worshippers, and idolaters believe that we will rise after death and that there is everlasting torment in Hell.

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When we say that we love someone, it is understood that we have a figurative affection for him. All Muslims, regardless of whether they are ignorant Muslims, bid’at holders, or pure and faithful Muslims, love Rasûlullah in this manner. Affection that much will suffice for being a Muslim. To attain love that will facilitate the reception of fayd, one must learn and love his words, actions, behaviour and morals. Someone is obeyed when he is loved in the full sense; he will be followed in every matter. A person will forget everything else if the love he has is powerful. This type of forgetting is called (Fanâ-i qalb). He will even forget himself. The forgetting of the self is also called (Fanâi nafs). In Makâtîb-i Sherîfa, in the 90th letter, it is stated that “When Fanâ-i qalb is attained, the hâtira (thinking of creatures) will not stay in the heart. But they still stay in mind. When Fanâ-yi nafs is attained, they will leave mind, too. Only the ahl-i tasawwuf can understand this writing of ours. It is not learned by being educated in high schools or universities.” So, when Fanâ is attained, that is, when an ’ârif is loved very much, fayd, lights, and sacred blessings, which are coming to that ’ârif from Rasûlullah, ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ flow toward the heart of these lovers and they attain real ikhlâs. Hence, they enjoy worshipping, and they obtain the grace of Allâhu ta’âlâ. After this stage, “Fanâfir-Rasûl” will be obtained; that is, by deeply loving Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, a person receives fayd directly from his blessed heart. In this case, he no longer needs a murshid (a spiritual guide).

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While fayds and blessings flow abundantly in sohbats, the second method will yield them only in drops. But, only a single drop of it is more valuable and delicious than all earthly earnings. Visiting his grave will cause an increase in the number of drops, but falling into the traps of lâ-madhhabîs, heretics, impostors, and false shaikhs causes a full stoppage of the drops. Connection between hearts and souls results from believing, loving, and desiring. If a Muslim attends the sohbat of a Walî, or establishes (râbita) with that Walî, that is, envisages his blessed figure and face with deep respect [before his heart’s vision], or if he learns his life and words and loves him, and weeps and thinks of him, fayd and ma’rifas in the heart of the Walî will flow into that Muslim’s heart. There are a lot of happy and lucky people who have matured in this way, by râbita only, and have become Walîs. They have informed us in hundreds of books about the blessings and high degrees they attained by this way. Allâhu ta’âlâ’s mercy and blessings in this respect will continue until doomsday.

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Muhammad Ma’thûm Fârûqî ‘rahmatullâhi ’alaih’ writes as follows in the hundred and forty-second letter of the third volume of his Maktûbât: “It is very good for you to come to the city of Serhend with the intention of making a visit to the qabr-i sherîf (honoured grave) of Imâm-i Rabbânî ‘quddisa sirruh’. You will obtain fayd and blessings here. You will profit from the lights and secrets coming from the source in Madîna-i Munawwara. Even though the darkness of kufr and wickedness in India blacken hearts and make souls sick; just as water in the darkness of the forest gives life to souls and cleans hearts, the city of Sarhand today is a place where fayds and lights, coming [through the blessed hearts of Awliyâ] from the source in Madîna-i munawwara, are emanating. You should not deem that place like the ones in India where there is kufr (disbelief) and oppression. This place is the door of [the way which leads someone to attain the grace of Allâhu ta’âlâ and whish is termed] Wilâyat.

The lights and secrets coming from the blessed heart of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ are now springing here. Those who want to attain the grace of Allâhu ta’âlâ will receive, at the rate of their love for him, fayd and blessings by believing and visiting his grave. Most people living close to this blessed place are deprived of this blessing because they do not believe its value and underestimate it. People who enter a room where there is musk will smell a nice perfume. Even if you put musk inside the nose of a man who has a cold, he will not sense its smell.” The book (Tuhfat-ul-Ushshaq) informs us that some things are written in the book (Muzakkin-nufûs) by Eshrefzâda ’Abdullah Rûmî. Tuhfa is appended to the book entitled al-Munqidh.

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Attaining the grace and love of Allâhu ta’âlâ requires havig ikhlâs and a qalb-i selîm. Purification of the heart is possible only by believing Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, by loving and being adherent to him. To do this, the shortest and easiest way is to know a Walî and to establish râbita with him, that is, to become attached to him by heart, provided that we learn the i’tiqâd (creed) of Ahl-i sunnat, the Ahkâm-i-islâmiyya, and manners of Tasawwuf from his words and books. A Walî is understood to be a Walî from a document given to him by his master in a written form, and from the conformity of all his words and actions to the Ahkâm-i-islâmiyya In times when such a Walî can not be seen, a person who establishes râbita with any Walî will become his Uwaysî. In the 286th letter of Maktûbat, it is stated: “Someone who has failed to attend the sohbats of an ’ârif may enjoy the luck of receiving fayd from the souls of the great men (of Tasawwuf). Allâhu ta’âlâ makes their souls a means for the progress of such people ’Ârifs and Walîs continue to give fayd to those who desire it even after they die, since they attained the good news declared in the hadîth-i qudsî,

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Walî means ‘an Ahl-i sunnat scholar who has attained the love and the grace of Allâhu ta’âlâ; and ‘The Ahl-i sunnat Madhhab’ means ‘the way shown by Qur’ân-al-kerîm and hadîths.’ The savants of the Ahl-i sunnat learned this way from the Ashâb-i kirâm. They respected not what they understood, but what they heard from the Ashâb-i kirâm. ‘To dissent from the Ahl-i sunnat’ means ‘to dissent from the right way of the Qur’ân and hadîths.’ Of these people, the ones who dissent from the Ahl-i sunnat and who misunderstand occult indications in the Qur’ân and in well-known hadîths, do not become kâfirs; they become holders of bid’at. They misguide unlearned people by passing their wrong and heretical interpretations of those indications as ‘The way shown by the Qur’ân’ and ‘The way guided by the Sahâba’.

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Let us mention also the fact that as each person has a different illness in his heart and soul, likewise everybody has a different property, a different tendency called “idiosyncracy: Uberempfindlickheit gegen bestimmte Reize.” Rasûlullah has not only communicated the diseases of the heart and its treatment, but he has also given hundreds of thousands of different kinds of facts regarding individuals, families, societies, wars, and problems of inheritance, that is, all kinds of matters pertaining to this world and the next. It is next to impossible for us, ignorant people, who do not know our own illness or its medicine, to pick out the one which is suitable for us of these hadîths. It is stated in the fifty-fourth letter of the second volume: “Hadîths have been forgotten by now. Bid’ats are widespread. True and false books have been mixed with one another. Murshid-i kâmils, being specialists of the heart and the soul, have picked out from these hadîths the spiritual medicines which are suitable for the nature of each individual, for his special illness, and for the time’s zulmat and fesâd.

Rasûlullah, being the chief doctor, prepared hundreds of thousands of medicines for the world’s pharmaceutical store. Awliyâ are like his assistant doctors who distribute these ready made medicines in accordance with the illnesses of the patients. Since we do not know our own illness or understand its appropriate treatment, if we attempt to look for a medicine for ourselves among hundreds of thousands of hadîths, we may, having an allergy, suffer harm instead of getting better, thus having our nemesis for being ignorant. It is for this reason that it was stated in a hadîth: “He who interprets the Qur’ân in accordance with his own understanding becomes a disbeliever.” Since lâ-madhhabîs and the like cannot understand this subtlety, they say, “Everybody should understand his faith by himself by reading the Qur’ân and hadîths. He should not read the books of the four Madhhabs.” By saying so they prevent the books of the Ahl-i sunnat savants from being read.

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Knowledge of the body has been learned from the four sources and has reached us through Fiqh books. Those who want to obey Rasûlullah must worship as taught in Fiqh books. The knowledge of the heart, which purifies the heart, the soul, and the nafs, has come to us by means of the hearts of the Awliyâ. Those who want to adapt themselves to Rasûlullah in the knowledge of the heart and soul, should stay near a Walî and acquire this knowledge from his heart. A Walî is a means, a path between the heart of a man and the blessed heart of Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’. The knowledge of the heart is not obtained by reading books of Tasawwuf. The fountain and source of this knowledge is the hearts of ’ârifs. That this is the case is written also in the final part of the book entitled Themerât-ulfuâd. Each Sahâbî, in turn, conveyed the knowledge of the body and of the heart which he had obtained from Rasûlullah to those who requested for it. Muslims coming afterwards took the knowledge of the body from books of Fiqh and the knowledge of the heart from the hearts of murshids. Those who say, “I will learn the knowledge of the body directly from Rasûlullah’s utterances, that is, from the hadîth-i sherîfs,” have fallen into the traps of the nafs and the devil as a result of misunderstanding the meanings of hadîth-i-sherîfs. Likewise, those who say, “I will receive the knowledge of the heart directly from the heart of Rasûlullah,” have fallen into the traps of the nafs and the devil. 

It is necessary to obtain knowledge of the body from the words or books of the Ahl-i sunnat savants, and knowledge of the heart from the hearts of savants who are alive or from their souls if they are dead. The experts of this knowledge, that is, the murshids and Walîs all expressed the same fact. The hadîth-i sherîfs contained in the book Kunûz-ud-deqâiq, such as, “A savant among his disciples is like a Prophet among his Ashâb” and “The superiority of a savant to his students is like the superiority of a Prophet to his ummat” and “Everything has a source. The source of taqwâ is the hearts of ’ârifs” and “To attend a class of Fiqh is better than worshipping for a year” and “Looking at the faces of savants is worshipping” are proofs for the facts we have written above. Allâhu ta’âlâ has promised that the Islamic religion will survive till the end of the world. He created the Ottoman Empire for the protection of the knowledge of the body and the Murshids for the perpetuation of the knowledge of the heart. The British State, Islam’s bitterest enemy, annihilated these two guardians after striving for centuries. Allâhu ta’âlâ is creating new guardians and Islam is going along its way.

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