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In the name of Allâh, the All-Merciful, the All-Compassionate

PREFACE
Our dear readers, nowadays people act with the five conditions of Islâm in the
four corners of the earth. And they are sure that their worships are sufficient. But Islâm
necessitates much more than they have been doing.

Is the situation really so?

The answer to this question exists in the Noble Qur’ân. The life lived by our
Master the Prophet (PBUH) and his Companions (sahâbe) was Islâm. The life that they
had lived was to observe the entirety of the Noble Qur’ân (3/Âl-‘Imrân – 119). The whole
of the Noble Qur’ân contains the four Trusts in us:

The Spirit

The Physical Body

The Soul

The Free Will

Allâh has given orders not only to our physical body, but also to our soul and our
spirit.

And what is important is to surrender these trusts to Allah in accordance with


these orders, these obligations placed upon us, with the Invitation of Allâh, and that the
person may reach “irshad” by surrendering his soul that is the body and the free will he
will surrender lastly to Allâh (2/Al-Baqarah – 186). And this is a prescription (farz). It is
possible to find it today in all the Holy Scriptures. The verses concerning the surrender
(teslim) have been exactly preserved in all the Holy Scriptures (42/Ash-Shûra – 47).

Our Master the Prophet (PBUH) and all sahâbe had surrendered firstly their spirits
and then their physical bodies to Allâh (3/Âl-‘Imrân – 20). And afterwards they had
reached irshad (perfection). They had also surrendered their souls and their free wills to
Allâh (49/Al-Hujurât – 7).

They had thus surrendered the four trusts to Allâh.

…They had become Islâm (muslims) in the real sense of the word.

The first meaning of the word of Islâm is the surrender (teslim, submission) Only
the person who has been able to surrender his four trusts to Allâh attains the honor of
being Islâm. As for this surrender: it does not come into being by saying merely: “I have
also surrendered to Allâh. It has its conditions.

The second meaning of the word of Islâm is peace and tranquility, happiness. Our
Exalted Lord names this infinite happiness (Hazzu’l ‘azîm = Supreme Delight)
(41/Fussilat – 35).

We had already said: Surrendering to Allâh (being Islâm) has its conditions.
These are the conditions of the first (bottom level) and second (top level) order.

The conditions of the first (bottom level) order are these:

1. The purification of the soul.

2. The spirit’s reaching Allâh (Hidâyet = Guidance)

3. The physical body’s becoming a servant to Allâh.

The condition of the second (top level) order are these:

1. The spirit’s surrendering to Allâh.

2. The physical body’s surrendering to Allâh.

3. The soul’s surrendering to Allâh.

4. The free will’s surrendering to Allâh.

A. THE FULFILLMENT OF THE CONDITIONS OF THE FIRST


ORDER

First of all, the oaths belonging to our three bodies that we had given to Allâh in
the Pre-eternity should be fulfilled.

1. Our spirit has sworn to reach Allâh in the life of this present world (before
dying) [13/Ar-Ra’d – 20, 21] [the Covenant – Mîsâk].

2. Our physical body has sworn to be a servant to Allâh and not to be a servant of
Satan. [36/Yâ-Sîn – 60, 61] (the Oath – Ahd).

3. Our soul has sworn to be purified (91/Ash-Shams – 9, and 74/Müddessir – 38,


39, 40) (The Vow – Yemîn).

Our Exalted Lord has given us orders that constitute the prescriptions concerning
the fulfillment of these four oaths.
1. Our Exalted Lord has made obligatory upon us twelve times our spirit’s
reaching Allah while we are living the life of this world:

1. 39/Az-Zumar – 54 7. 42/Ash-Shûra – 47

2. 89/Al-Fajr – 28 8. 73/Al-Muzzammil – 8

3. 30/Ar-Rûm – 31 9. 13/Ar-Ra’d – 21

4. 51/Adh-Dhâriyât – 50 10. 10/Yûnus – 25

5. 31/Luqmân – 15 11. 5/Al-Mâ’idah – 7

6. 6/Al-An’âm – 152 12. 4/An-Nisâ’ – 58

2. Our Lord has made obligatory upon us our physical body’s being a servant to
Allâh through three verses (2/Al-Baqarah – 21; 6/Al-An’âm – 152; 5/Al-Mâ’idah – 105)

3. He has made obligatory upon us the purification of our soul again through three
verses (5/Al-Mâ’idah – 105; 89/Al-Fajr – 27, 28; 6/Al-An’âm – 152)

The fulfillment of these oaths is realized at the 21th stage.

1. We experience some events.

2. We evaluate these events.

3. We wish to reach Allâh in the life of this world.

4. Allâh manifests Himself with His All-Compassionate (Rahîm) name over us.

5. Allâh takes out the invisible veil between us and our murshid appointed for us
in the Pre-eternity and the veil named “gışavet” on our sight.

6. Allâh takes out “vakrâ” (immaterial weight, deafness) from our ears and the
seal on our hearing.

7. Allâh takes away the coverings (ekinnet) from our hearts and the seal on them.
As a result, the person becomes “âmenû”.

It has been decreed in the Noble Qur’ân that whosoever becomes âmenû will
reach the Straight Path (Sırât-ı Müstakîm) (22/Hacc – 54).

At the end of the above-mentioned 7 stages, a “holy alliance” is established in the


inner world of the servant.
8. Allâh reaches the (soul’s) heart of the one who has completed these 7 stages
successfully (64/Tegâbün – 11).

9. Allâh turns our soul’s heart created as turned to Satan up to this day to Himself.
As for our heart’s turning to Allâh: it is the prerequisite of reaching Paradise (50/Qâf –
32) and Allâh (13/Ar-Ra’d – 28).

10. At this stage, Allahû Tealâ opens up the breast of our soul to surrenders by
slitting it (6/Al-An’âm – 125). He opens up a way from our breast to our heart so that the
mercy, virtue and benedictions (salavât) coming down from Allâh may attain our soul’s
heart when we do zikir (when we recite the Name of Allâh).

11. The mercy, virtue and benedictions (Allâh’s Lights) begin to arrive at our
(soul’s) heart through the way opened by Allâh by His slitting our breast (39/Az-Zumar –
22).

12. Thus, the mercy (light, nûr) reaching our soul’s heart as long as we do zikir
brings forth hushu’ (reverence, awe) therein (57/Al-Hadîd – 16).

13. When we have become the owner of hushu’ (reverence, awe), upon the
requirement prayer we have performed, Allâhu Zü’l Celâl (Allâh, the Owner of Majesty)
absolutely shows us our murshid (2/Al-Baqarah – 45), because we have reached hushu’,
that is, we have obtained the authority to receive the answer of the special help (istiane)
we have sought from Allâh (1/Al-Fâtihah – 5).

14. We reach the murshid whom Allâh has shown us and repent before him
(25/Al-Furqân – 70, 71).

Only beginning from this point, we take action in order to fulfil the oaths we had
given to Allah regarding our soul’s purification, our spirit’s reaching Allâh and our
physical body’s being a servant to Allâh. When we reach the murshid whom Allâh has
shown us and repent in front of him by kneeling down before him (25/Al-Furqân – 70),
the spirit of the Imâm of the Era takes place over our head (40/Ghâfir – 15; 58/Al-
Mujadilah – 22). This spirit gives a low-reading desk as a gift to our spirit by taking him
to his dervish convent together with himself. And our spirit sets out towards Allâh
(78/An-Naba’ – 39). The word of Belief (Îmân, Faith) is written into the soul’s heart of
this disciple (murîd) who has set out towards Allâh in order to reach Him and obtain His
Good Pleasure on the day on which he has repented (58/Al-Mujadilah – 22). And the
disciple becomes a believer (25/Al-Furqân- 70 and 49/Al-Hujurât – 14). When he has
become a believer, (as Allâh’s mercy reaches this soul’s heart as long as he does zikir)
the seal on his soul’s heart is pushed into the (soul’s) heart and prevents “fücûr”,
darknesses coming from Satan from entering it (2/Al-Baqarah – 257). This seal was
going on keeping closed the mercy door through which Allah’s mercy would reach our
soul’s heart (45/Al-Jâthiyah –23). Now, because the word of Belief is written therein, as
this seal leaves the door when we do zikir the mercy, virtue and benedictions rush
through the mercy door during zikir and illuminate our soul’s heart. They purify the
darknesses and the filthiness in our soul’s heart.

Thus, the improving deeds, deeds that improve our soul’s heart, our soul’s
purification begins (25/Al-Furqân – 70). And our spirit sets out towards Allâh.

Parallely to the conveyance of Allâh’s commands by our murshid, the application


of these commands ensures our purifying our soul (’s heart) through the seven stages.
The stages of Emmâre (12/Yûsuf – 53), Levvâme (75/Al-Qiyâmah – 2), Mülhîme
(91/Ash-Shams – 8), Mutmainne (89/Al-Fajr – 27, 13/Ar-Ra’d – 28), Râdıye (89/Al-Fajr
– 28), Mardıyye (89/Al-Fajr – 28), Tezkiye (35/Fâtir – 18). Throughout these 7 stages,
our soul (’s heart) is purified. At each stage of purification, our spirit ascends to one
heavenly floor on the Straight Path and by surpassing the seven roads (tarîk) binding the
seven heavenly floors (65/At-Talâq – 12), the Straight Path, turns back to Allâh, reaches
him (6/Al-An’âm – 87, 88 and 35/Fâtir – 18). The spirit reaches Hidâyet (Guidance),
arrives in Allâh (3/Âl-‘Imrân – 73, 6/Al-An’âm – 71, 2/Al-Baqarah – 120). Together with
the purification of our soul (’s heart), our spirit also reaches Allâh and Allahû Tealâ
accepts us to His servanthood. And we deserve to enter Paradise (89/Al-Fajr – 27, 28, 29,
30). So, the conditions of the first order have been completed.

1) Our soul (’s heart) has been purified (89/Al-Fajr – 27, 28; 35/Fâtir – 18).

2) Our spirit has reached Allâh (89/Al-Fajr – 28; 35/Fâtir – 18).

3) Hz. Allahu Zü’l Celâl (Allah, the Owner of Majesty) has accepted us to His
servanthood (89/Al-Fajr – 29).

All sahâbe had fulfilled these conditions (39/Az-Zumar – 17, 18). Thus, we
deserve to enter Paradise (89/Al-Fajr – 30). The fulfillment of the conditions of the first
order (bottom level), the fulfillment of the orders related to the purification of the soul (’s
heart), the spirit’s arriving in Allâh and the physical body’s being a servant to Allâh make
us a Friend of Allâh (a Velî, a Saint) and ensures us Paradise. But this does not provide us
the worldly happiness, the “Supreme Delight” (Hazzu’l ‘azîm). It does not guarantee our
being Islâm (muslim). If we can carry out the conditions of the second order (top level), if
we can surrender to Allâh, only then we reach “irshad” (we become “irshad”) we become
Islâm and reach the infinite happiness.

B. THE FULFILLMENT OF THE (TOP LEVEL) CONDITIONS (OF


THE SECOND ORDER)

Allâhu Zü’l Celâl Hz. has made an Invitation reaching up to “irshad” and ordered
mankind to respond to (accept) this Invitation of His (2/Al-Baqarah – 186; 42/Ash-Shûra
– 47).

To be “irshad” is possible only through our soul’s heart being embellished, its
ugliness (its vices) being changed into beauties and thus being ornated [through the fact
that the good qualities of our spirit can replace the vices of our soul (’s heart)] (49/Al-
Hujurât – 7).

The darknesses in our soul’s heart represent the vices of our soul (’s heart),
whereas the lights represent the good qualities (haslets) of our spirit. The fact that our
(soul’s) heart consists only of mercy, light and luminousness through the mercy coming
down from Allâh is the state of our (soul’s) heart being embellished, ornated. The saint
who has attained to this state is named “the one who has become irshad” in the sense of
one who has completely reached the luminousness, the Light.

In which case, all the darknesses (vices) that spoil the content have been
annihilated and only the virtues have remained in a soul who possesses a heart
completely illuminated where all the vices of the soul have vanished and all the good
qualities of the spirit have settled down in place of them. Henceforth, that spirit has
become pure and unmixed.

As for such a spirit: He has surrendered to Allâh and become muhlis (utterly pure)
[98/Al-Bayyinah – 5]. This is why this stage is called the stage of Ihlâs (utter Purity).
And this indicates that our soul, the third trust, has been also delivered to Allâh. We see
that all sahâbe had passed through these stages, become irshad and thus completed their
four surrenders. Allâh has ordered us to surrender our three bodies to Allâh and our free
wills and thus to become Islâm [39/Az-Zumar – 54; 4/An-Nisâ’ – 58; 2/Al-Baqarah –
208]. And all sahâbe had surrendered their three bodies and their free wills to Allâh.

1. Their spirits [39/Az-Zumar – 18; 3/Âl-‘Imrân – 20]

2. Their physical bodies [3/Âl-‘Imrân – 20]

3. Their souls [2/Al-Baqarah – 136]

4. Their free wills [2/Al-Baqarah – 136, 9/At-Taubah – 100]

All the faithful of all the religions know that all the prophets of Allâh charged
with the duty of expounding the Holy Scriptures of Allâh and those who had depended on
them had obtained the greatest rewards of Allâh by surrendering to Him with their three
bodies and their free wills.

C. WHAT IS SUFISM (TASAVVUF)? WHAT IS ISLÂM?

In fact, it is not at all important whether the word of “Tasavvuf” stems from “the
dwellers of the hall” (shed) [Ehl-i Sufa] according to the outer appearances or from the
word of “sof” (wool) as they had put on woolen clothes in the Age of our Master the
Prophet.

But there are certain things considered as very important:


1. “Tasavvuf” (Sufism) is to act with the whole of the Noble Qur’ân. It is to act
not only with the verses concerning our physical body but also with the verses laying
tasks on our soul and spirit, too.

2. “Tasavvuf” (Sufism) is to live that which our Master the Prophet and his
Companions (sahabe) had lived. The life that all the prophets and their dependants had
lived was also “Tasavvuf” (Sufism).

3. Tasavvuf (Sufism) is to surrender to Allâh our trusts (the spirit, the physical
body, the soul and the free will) that He has confided to us. It is to reach “irshad”, which
is to be Islâm.

The first content of the word of Islâm is to believe in One Allah, its second
content is the surrender (teslim, submission), its third content is peace and quietness
(tranquility, serenity). Whoever has attained to the honor of becoming Islâm has reached
the infinite happiness in three respects.

1. As all the good qualities of the spirit are transferred to the soul in the inner
world, man has reached peace and tranquility, because there is not any more state of
conflict between the spirit and the soul.

2. Man has reached peace and tranquility in his relations with the outer world, that
is, with other people, because there are not any more vices so that there may be conflicts
with them.

3. The best relations have been established with Allahû Tealâ. Each order of our
Exalted Lord has been fulfilled and each prohibition avoided. Henceforth, the virtues that
the soul has possessed (that is, the good qualities of the spirit) feel a strong desire to
execute the divine orders and never commit the prohibitions, because all the vices
demanding to commit them have vanished.

It has been thus seen that Islâm is a phase to be reached in order that an infinite
happiness, a supreme delight, (hazzu’l ‘azîm) should come into being.

Allâh loves mankind the most as He has created everything apart from mankind
for man [45/Al-Jâthiyah – 13]. The fact that He wishes His creature He loves the most to
be happy is perfectly put in its proper place. For this reason, Allâh orders man to reach
irshad [2/Al-Baqarah – 186, 42/Ash-Shûra – 47]. Because only the person who has
reached irshad has attained to Islâm, consequently to an infinite happiness. He has
attained to the last rank of being a “perfect man” (Insân-ı Kâmil). He has been a perfect
man from the point of view of happiness.

1. Extinction (the spirit’s surrendering to Allâh) [Fenâ]

2. Everlastingness [Bekâ]
3. Asceticism [Zuhd]

4. Surrender [Teslim] [the physical body’s surrendering to Allâh, being a muhsin


(good-doer).

5. Ûlu’l Elbâb (the owners of continuous zikir, consequently of the treasures of


the divine secrets).

6. Ihlâs (utter Purity). These stages of Sainthood have been completed.

The second and real content of being a perfect man is the ability “to be able to
lead (men) to irshad.

This ability does not exist in man as he is merely of the opinion that he possesses
it.

To be able to be a murshid is only realized through his being invited to the


Irrevocable Repentance (Tövbe-i Nasûh) [66/At-Tahrîm-8] by Allahû Tealâ after his
having reached Ihlâs (utter purity) and through the fact that our Exalted Lord
communicates to him that he has reached Salâh (Improvement). And those whose eye of
the inner heart is open see the Light of Improvement (halo) over his head [66/At-Tahrîm
– 8].

It should not be forgotten that the continuous zikir (zikr-i dâim) is essential during
the three stages beginning from the stage of Ûlü’l Elbâb (the owners of the treasures of
the Divine Secrets) [3/Âl-‘Imrân – 190, 191]. But at the stage of Salâh (Improvement)
“zikr-i kullî (the total zikir) (all the organs of the body’s repeating the name of Allâh
ceaselessly) is essential.

7. Thus, the stage of Salâh (7. stage) is formed. At the first two of the three ranks
of Salâh (Improvement) the connection of the free will to the Will of Allâh and then its
removal are experienced. And at the last rank of Salâh, Allâh takes only one personage
under His disposal in each Era.

It has been seen that not only the fulfillment of the duties related to our physical
body but also to our soul and spirit has been made obligatory upon us. As for this: it is to
depend on the whole of the Book (the Qur’ân) in respect of the relations between Allâh
and the servant [3/Âl-‘Imrân – 119]. From this standpoint, to depend on the entirety of
the Book is to depend on the whole of the Noble Qur’ân. As for being Islâm, as we have
seen it, it can be realized only in depending on the whole of the Noble Qur’ân.

To depend on the whole of the Book is to surrender to Allâh the spirit, the
physical body, the soul and the free will, these four trusts granted to us. As for the
process of delivering these 4 trusts to Allâh: it is “Tasavvuf” (Sufism). It is the level
reached by our Master the Prophet (PBUH) and his Companions (sahabe), the life lived
by them. It is to attain to the honor of being Islâm. “Tasavvuf” is to surrender to Allâh, to
live Islâm, Islâm in the Qur’ân. “Tasavvuf” is to put Islâm into practise.

Therefore, Islâm = Tasavvuf (Sufism).

Allâh has made “irshad” obligatory upon us [2/Al-Baqarah – 186; 42/Ash-Shûra –


47]; Irshad is the surrender of the three bodies and the free will to Allâh, is to be Islâm, is
Tasavvuf (Sufism).

The Surrender (Teslim) is a prescription (farz).

Islâm is a prescription.

Therefore, Tasavvuf also is a prescription.

D. TASAVVUF IS A PRESCRIPTION

In that case, Tasavvuf is not a superfluous activity requiring a lot of fantasies


beyond the indispensable 5 conditions deemed sufficient in our time, it is Islâm itself.

The five conditions of Islâm do not suffice to save anyone.

The five conditions of Islâm are but a little part of that which are ordered to be
done.

Furthermore, no one is authorized to consider some parts of the prescriptions as


non-existent.

As for the fact that the human beings who are in a great confusion all over the
world nowadays may reach happiness: it will be only possible through their living Islâm
in the Qur’ân.

While we are presenting this book for your consideration with the wish for our
reaching those days on which Allâh will complete His Light in the (souls’) hearts of all
the human beings, we offer infinite thanks and praises to our Exalted Lord because of His
allotting this service to us.

With our prayers

İMAM İskender Ali M İ H R

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