Dhikr (remembrance of Allah)

The dictionary meaning of dhikr is remembrance, mentioning. Dhikr in the Sufi literature is used to mean the remembrance of Allah anytime in any place in the plain of speech, deeds and contemplation.
Dhikr in Qadiri Path is made as loud. The followers of Qadiri Path raise their voices as much as they can hear themselves, dhikr is made as round dhikr if three followers come together. The dhikrs of tawhid “La ilahe illallah” and lafza “Allah” form the essence in the Qadiri Path.

Now, friend of Allah is said to someone who follows the path of Quran and Sunnah and does dhikr to Allah a lot. The people who do dhikr are such sweet people. Allah Almighty commands: “One does not say any word without angels recording what he says being there.”(22)

Every dhikr comes to existence, raises to the station of Mustajab (acceptance) and begs until the day of judgement in this way: “ O Lord! Such servant of you has remembered you through me, has turned unto you, bestow your mercy upon him! Then, Allah Zul-Jalal “You be witness, as this servant of me has made dhikr to me, he has asked from me. I will honour him with paradise and my appearance, Allah promises. Indeed, our Lord does not turn back on his promise. Allah commands: “Allah does not turn away from his promise, Allah stays true to his promise, he does what he promised.”(23)

Everything prays to people of dhikr with the language of state of existence. The night says, o lord! I am finding piece with his dhikr. The day says, O lord! This servant of you is making dhikr to you. I am enjoying his dhikr. Save him from worldly worries and the worries of the hereafter. By sayin these they beg to Allah. The Night also prays for the people of ignorance and wrongdoing by saying. “O lord! I am fed up with this unclean person‟s harassment. He is spending his days away from your name, in ignorance. Please give him a calamity and save me from his harassment.” Day also says bad prayers in this way: “O lord! This person is eating your food but he is not thanking you. Please bring trouble and suffering onto him. Save me from this ungrateful one. Or take away his body from your clean earth and put into hell.” Event the waters the people of dhikr pray for them. Mountains and stones join the people of dhikr. Indeed, everything does dhikr to Allah with the language of state of existence. Allah zul-Jalal commands: “there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory!”(24) There is nothing without dhikr.
By the fact that many Sufi paths have been contributed to this Sufi path, and the road of Muhammadiya has become a great sea of Marifat(Sufi term for divine knowledge) dhikr can both be made loud or quite.

22 – Chapter Qaf, verse 18.
23 – Chapter Rum – verse 6; Chapter Ali-Imran – verse 9; cahapter Zumer – verse 20; cahapter Rad – verse 31.
24 – Chapter Isra, verse 44.

Bayat/Intisab (Allegiance, Attachment, Taking Hand)

Bayat is the acceptance of a person the guidance of a murshidi qamil to reach marifatullah (divine closeness and knowledge) and submitting to him to carry out his service under the guidance and boundaries set by him.
Awliyas are the guides of the path of Allah. It is not possible to embark upon the path of marifatullah (divine closeness) without guide. The prophet of Allah went to miraj ubder the guidance of the angel Jibril. He has shown the way. This way they reached to Sidrai Muntaha. After this, an angel with the name of of RafRaf came. That angel has als guided the prophet of Allah to his station. After this, our prophet has seen Allah almighty by his bodily eyes in a timeless and spaceless manner. He has spoken with Allah almighty ninety thousand words.
Allah almighty commands: “Indeed, those who are giving bayat to you are giving bayat to Allah.” (12)
A brother who joins such an exalted door of salvation as Muhammadiyyah sufi path is considered to have given Bayat (allegiance) to Abdulqadir Jilani and anyone giving allegiance to him is accepted to have given allegiance to the prophet of Allah Muhammad Mustapha PBUH and accepted to have given allegiance to Allah.
When rivers mix into the sea water, they became sea water after mixing into the sea. A brother or sister joining to the door of saints of Allah, becomes one of the knights of the way of Allah. They are accepted as being from the jamaat of the saints together with the jamaat of Abdulqadir Jilani. The prayers and supplications of the murids – followers – are raised to the degree of acceptance together with the prayers of the saints.
We can explain the wisdom of taking hand as below:
Despite the fact that the animals which are killed by dogs are not clean, if a hunter gives hand to an animal and leaves it to catch a deer from the mountain and even kill the deer and bring it dead, its meat is considered halal and is eaten. Because that dog has taken hand and the action of hunting is attributed to the hunter and it is considered as if that animal has been hunted by the hunter. The actions of those giving bayat are also attributed to the ahlullah (saints) in the domain of Allah and considered in the domain of acceptance. For this reason, taking hand and serving at the door of the ahlullah (saints) means getting their spiritual himmat (power and help).
Now, the person who wants to turn toward Allah must start by giving bayat at
the door of the ahlullah.
Beyat is the statement of the Sufis handing over their wills to the will of the Murshid(training master), as beyat itself should be the statement of surrendering in the truest sense. From this point of view, some spiritual experiences are seen in those people who tie their hearts to their sheik. Those spiritual experiences, then passes to those Sufis to whom he himself gives hand. Inspiration is transmitted to them also. The Prophet of Allah says: “Whoever resembles someone, he is from him.”(13) Another point that is expressed by this hadith is that the murid(a Sufi term for Sufis meaning the one who asks for the truth) will share the shefaat(Sufi term for help and salvation) of the Prophet of Allah. Piece becomes a whole and thus, the Sufi ascents to the shefaat station in the Sufi Path. The Sufi does shefaat to his mother and mother. Murit‟s(sufi term for Sufis meaning the one who asks for the truth) will help to three to seventy people depending on their stations.

12 – Chapter Fath, Verse 10
13 – Abu Dawud, Libas 4; Ibn Hanbal, 2/50.

Submission to the Path of Ahlullah

The way of Sufism and being a dervish is submission to the Shaykh. The submission of a murid (sufi term for the one asking for) is: Abraham PBUH has said to Ismael PBUH: “My son! Allah almighty has inspired me to sacrifice you for him. I will obey the divine command and sacrifice you.” Ismael PBUH: “My dear father! I can not disobey the command of Allah almighty, I will submit myself to it. However, when you cut me your compassion and feelings would come out, for that reason, tie my hands and feet so that I do not give you grief. Also, do cut me from my neck so that you do not hesitate to obey the divine command. Also, my mother loves me a lot. Do not give grief to her heart, say my greetings to her and tell about what happened with soft words by stressing the divine command was such.”14

Muslim has to submit himself to Haq. (A Sufi term as well as being one of the names of Allah. It is one of the most important names in Sufism. A complicated and complex name that covers a lot to do with Sufism. Its short meaning is, the one who can not be denied.) When Abraham PBUH was being thrown into fire, the angels of lower and higher heavens became sad and begged Allah Almighty:
“A servant was praying and obeying you. He knew you and he was in recognition of you. Will you let such a calamity to be put on Abraham and get thrown into fire in such a society that is in such a disobedience and in such unbelief?” Allah Almighty: Says, “I have divine wisdom.” As soon as Abraham was thrown into fire from a catapult, he has sent the angels for help. Angels are coming to Abraham PBUH. Angel of Floods says: “Let me turn this fire into a water lake by blowing”, the angel of wind says: “ let me make this fire vanish by scatteringit”.
Abraham recites the prayer of: “Hasbiyallahu ve Ni‟me‟l-vekîl” “Allah is enough for me, He is such a nice representative”(Al-I Imran, 173). As Abraham PBUH has accepted the representation of Allah Almighty, divine statement comes as; “O fire! Change your character against Abraham! Be cool(bardan) and do not cause feeling of cold(salamen). If the command of “salam” had not come, Abraham would have frozen in the fire. Fire also change its character to the one who is submitted himself to Allah. Everything becomes a friend to the one who becomes friend to Allah.
When murid(the one asking for) submits himself to his murshid(the one showing the way), he submits himself to the Prophet of Allah and to Allah. Allah Almighty commands, “whoever obeys the Prophet, obeys Allah”(15). This submission becomes valuable by murid having primarily those qualities:
Murid will be attributed with the attributes of the Prophet. This is only possible by concentrating on the Prophet‟s behaviour and life and striking for living like that.
Allah Almighty commands:
“Twice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them. And when they hear vain talk, they turn away therefrom and say: „To us our deeds, and to you yours; peace be to you: we seek not the ignorant.“ (16)
For this reason Sufis must overlook the unfit behaviours of the people and again as Allah Almighty commands: “And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, „Peace! Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance)”. (17) This means Sufis must not argue or conflict with those who do not know themselves. The moral principles necessary for one who has joined the way of ahlullah(people of Allah) are:
Submission, Sidk(truthfulness), Contentment, encouraging the good and discouraging the bad, repentance and turning from sins, attachment to truth, friendship with the friends of Allah, to accept the way of Allah with vision, to move in the foot steps of the friends of Allah, tablig(invitation to religion), patience, prayer, visiting graveyards and preparing for the hereafter, loving the Ahli Beyt(family of the Prophet) and serving them, reading the publications of Master Sayyid Muhammad and attending his conversations, to do Mushavara(consultation), to get away from the love of the world and humbleness.

Submission to sheik is the main reason for murid to mature. The Sufis with full submission reach to the station of fenafish-sheik. The precondition of this is Sufi loosing his willpower in the willpower of the sheik. Only after this, Sufis rise to the station of “beka-billah”, station by station. Those whose submission is incomplete can not enter through the doors of Marifatullah(knowledge of Allah, divine knowledge) but they will not be deprived of the reward of the worship acts they performed(worship acts are any kind of good deeds in this context denoted by the Islamic term Sawab).

The aim of submission is healing the deceases of pride and jealousy. Because; the deceases of pride and jealousy are the source of all the sins. Satan has only been excluded from the Rahmat (compassion and salvation) of Allah for having these two traits. The biggest harm of those two bad attributes is their damage to human creation. As, the organs which lost their natural characteristics only give decease to the body and the soul. It is clearly understandable that the manifestation of Rahman (name of Allah) would not have an impact on a heart which has lost its character of creation. Allah Almighty commands: “…Their harts have been sealed. For this reason, they understand not. “(18)
“Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition?(19)”

14 – story in Chapter Saffât , verses 102-8.
15 – Nisa, verse 80.
16 – Qassas, verses 54-5.
17 – Furqan, Ayet 63,72.
18 – Chapter Al-Tauba, verse 87.
19 – Al- Jathiya, verse

The virtue of beeing in the Qadiriyya Muhammadiyya Tariqa

This tariqa has been founded by sayyid Muhammad Qadiri hadrah and has been called “Muhammadiyyah Tariqa” in connection to its founders who is from the ancestors of our murshid sayyid Muhammad and is one of the caliphs of sayyid Abdulqadir Jilani hadrah.

As well as Muhammadiyyah dargah being a Qadiri dargah in essence, it has been joined by the Nakshibandiyyah tariqa, the Abhariyyah tariqa, and the Mawlawiyyah tariqa and became an ocean leading to Allah just like streams coming together to form big rivers. The honourable Muhammadiyyah sufi path takes fayz (spiritual inspiration and power) from Abdulqadir Jilani, Bahauddin Nakshiband, Khalid-i Bagdadi, Khamudiddin Kayseri – Somunju Baba – sayyid Burhanaddin and Jalaluddin Rumi and leads to spiritual maturity through their spiritual power.

Muhammadiyyah sufi path is a door to the Marifat (divine closeness) that is in the path of ahlu bayt which comes from the family lineage of the prophet of Allah PBUH and reaches to the dargah of Abdulqadir Jilani. The prophet of Allah PBUH is saying that: “My lord would not burn in hell those who love my ahlu bayt (family)”, “Whoever loves ahlu bayt (the family and descendants of the prophet) will die as martyrs”. (7)

A brother who joins such an exalted door of salvation as Muhammadiyyah sufi path is considered to have given Bayat (allegiance) to Abdulqadir Jilani and anyone giving allegiance to him is accepted to have given allegiance to the prophet of Allah Muhammad Mustapha PBUH and accepted to have given allegiance to Allah. Allah almighty is commanding: “Surely, those giving allegiance to you are giving allegiance to Allah”.(8)

When one of our brothers mention the name of someone from ahlullah (people of Allah, saints), they become aware of it just as our prophet PBUH becomes aware when salawat (Darood) is said. When someone says salawat (Darood), the prophet of Allah says: “Let my shafaat (interception) be on you!” to that person. (9) And so, similar response is given to those mention saints of Allah in a rightous way. The benefit of their disposition and help in both this world and the hereafter is obtained.
A brother or sister giving heart to the sufi path of Muhammadiyyah takes spiritual benefit from the souls of saints from those four sufi paths mentioned above.

Our brothers and sisters joining the way of saints of Allah would not burn in the fire and they would also show interception for others. In accordance with their spiritual degree, they will show interception to help from three people to seventy people and again our brothers and sisters would neither feel the pain of death nor suffer the tortures of the grave in accordance with the hadith: “Grave is a garden from the gardens of paradise for believers”. (10)
Now, if a brother or sister of ours that has joined the way of the saints of Allah goes to a grave that is in torture and recites three ikhlas and one fatiha; if the person in that grave is a believer his panishment is taken away, and again, if our brothers and sisters are present in a funeral, the sins of sinful dead ones are forgiven.

The reason for it this:
When rivers mix into the sea water, they became sea water after mixing into the sea. A brother or sister joining to the door of saints of Allah, becomes one of the knights of the way of Allah. They are accepted as being from the jamaat of the saints together with the jamaat of Abdulqadir Jilani. As the prayers of awliya saints, in accordance with the secret of the Quranic verse “You have not thrown but Allah has thrown” (11), the prayers and supplications of the murids – followers – are raised to the degree of acceptance together with the prayers of the saints. Saints have the spiritual power of help, himmat. Himmat must be expected of them, as their himmat comes to help in times of difficulty. The miracles of the prophets and qaramat (miracle like things that saints show) are righteous and true. Awliya (Saints) have qaramat. Qaramat comes to wali‟s (saints) from miracle. Rhee is no notion of far or near for wali‟s. Because, they make Tayyi Makan (narrowing of space). We are praying Allah almighty. May Allah make our future destiny good, and do not separate us from the path of truth and the path of righteousness. (Amin)

7 – Qurtubi Tafsir 16/21 (Shura – 23)
8 – Chapter Fath, verse 10
9 – Abu Dawud, Menasik 96; Tirmidhi, Salat 357, Daavat, 100; Nesai, Sehv 46, 55 … etc.
10 – Tirmizi, Qiyamat 206.
11 – Chapter Anfal, Verse 17

What is Sufism?

Sufism is the name of a holy journey. Sufism is a journey for one to explore ones own world, with the words of Yunus, it is the name for the knowledge of “knowing oneself”. By taking refuge with the purity of creation, it is the struggle of being able to fall into the mercy ocean as being a drop. The Creator has created human in the best form, and has preached the means of preserving this best form as it is by the religion he has ordered. Sufism is the name of a struggle of independence, such that, it is a blessed reckoning of ones turning towards being the most noble creature form by freeing oneself from ones egos siege, from the suggestions of Satan, from the whirlpool of ones desire.

When human appeared in the test stage called the World by shouldering a trust that mountains and stones had not accepted, it is listening to heavenly voice of the creation essence and thinking by ones heart in the light of Quran, the effort of running towards the good news of “O soul in complete rest and satisfaction, enter among my good servants, into my heaven”(1) Sufism is running toward peace by cleansing ones heart via zikr (mentioning of Allah‟s names) and with the illumination of heart as a result of it, in the light of sublime command of “Hearts only find rest in remembrance and contemplation of Allah.”(2).

The masters of this path, by bundling a ray from Quran and the traditions of the Prophet, by being kneaded with knowledge and understanding, by being roasted with manners and patience, have paved river paths that are flowing into the Mercy of Allah that, one as being from humanity who had fallen to this way could reach to the light of Muhammad PBUH under the illumination of divine wisdom without suffering from the thorns of the world. Sufism is the exaltedness of peeling our heart from its weight, materialism and worldliness by injecting zikr of Allah into our veins and turning it into a station into which “the Creator settles who otherwise could not be contained by any place”.

The Lord of the Worlds commands “Ye have no faith; but ye (only) say, ‘We have submitted our wills to Allah,’ For not yet has Faith entered your hearts” (3). Thanks Allah we are all submitted our wills to Allah as Islam by accepting the conditions of Faith and Islam and Sufism is the armour to which we take refuge with on the way stretching from submission as Muslims to having true Faith. With the statement of S.Nakip Attas, “the practise of Islamic law in the station of closely experiencing Allah‟s existence, as, denoted by the Islamic expression „ikhsan‟. Sufism is reaching to the consciousness of worshipping Allah as if one is seeing Him by superimposing divine commands over ones own nafs.

Sufism is the struggle of, being able to be faithful to the covenant they have made with their lord when the souls were created, they had gathered together before they came to the universe of the world, the continuous remembrance with the effort of keeping the channels of spiritual perception and staying sublime and always facing the divine truth. Sufism is the happiness of

reaching the notion of “I was immature, I have been cooked…” by being kneaded with determination, patience, renunciation, piety and submission, on a way that is thinner than the hair and sharper then the sword.

(1) chapter Hujurat, verse 14.

(2) Chapter Fajr, verses 29-30.

(3) Chapter Rad, verse 28.