It is fard to learn and know the tenets of îmân, and the various fards and harâms. Thirty-three fards are well known. Four of them are basic; to perform namâz, to fast, to give zakât, and to perform hadj (pilgrimage). These four fards together with îmân are the basis of Islam. He who has îmân and who worships, that is, he who carries out these four fards is called a Muslim or Muslimân. He who carries out all four of them and abstains from the harâm is a complete Muslim. If one of these is defective or nonexistent, his state of being a Muslim will also be defective. He who does not carry out any of them may be a Mu’min (believer), but he is not a true Muslim.

Though such an îmân protects one in this world only, it is difficult to transmigrate to the Hereafter in possession of this kind of îmân. Îmân is like a candle. Ahkâm-i Islâmiyya is like the lantern, the glass globe around the burning candle. The candle and the lantern which contains it represent Islam and Dîn-i Islam. The candle without the lantern will go out quickly. Islam cannot exist without îmân. Therefore, where there is no Islam, there is no îmân, either.

A collection of small books written by Sunni scholars for answering Shi'a claims.

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Sayyid 'Abdulhakim Effendi was very profound in religious knowledge and in ma'arif of tasawwuf. University members, scientists and statesmen would come to ask difficult questions that they thought to be unanswerable but would go out in contentment because they would find the answers -before they would ask for them- within an hour of his sohbat (company, preaching). Those who won his tawajjuh (attention, patronage) and love would see innumerable karamat. He was extremely modest and unperentious. He was never heard to say, "I personally..." He said, "We would not be taken into account... We cannot understand what those superiors have written. We read them only to get blessed with them." Whereas, he, too, was an expert in the same knowledge. Husain Hilmi Effendi's father-in-law, Yusuf Ziya' Akisik, one of his intimates and the Director of the Karamursal Textile Factory, said, "I kissed the palm of 'Abdulhakim Effendi in a dream and went to his house at Ayyub Sultan to tell him about my dream the following day, I bowed to kiss his hand as we always did when we met him. He stretched forward his blessed hand, the palm facing upward, and said, 'Kiss it the way you did last night,' and, as an act of kindness, he explained many things."

Our Prophet 'sall-Allâhu 'alaihi wa sallam' stated, "Of my Ummat (Muslims), there will come someone nicknamed Sila. Through his shafâ'at (intercession with Allâhu ta'âlâ for the slaves), many people will enter Paradise." This hadîth-i-sherîf is written in the book Jam'ul-jawâmî, by Imâm Suyûtî 'rahimahullâhu ta'âlâ'. Providing an extensive explanation for the Awliyâ's words on 'Wahdat-i-wujûd', Imâm Rabbânî 'quddisa sirruh' proved that they were compatible with Islam, and combined the two very vast Islamic oceans, i.e. the Ahkâm-i-islâmiyya (the Islamic principles, tenets, acts of worship, commandments and prohibitions, ritual practices, etc.), and Tasawwuf (knowledge pertaining to heart and soul; orders, paths, methods and techniques for the purification and improvement of the heart and soul), (which had hitherto been considered apart from each other). This won him the epithet Sila, (which means reunion; combiner). One of his letters ends with the prayer of thanksgiving, "May hamd (praise and gratitude) be to Allâhu ta'âlâ, who has made me a sila between two oceans!" He was known with this nickname among his companions. No one before him had won the epithet 'Sila', which exists literally in the hadîth-i-sherîf giving the good news. It is a fact in the sunlight that the epithet had been meant for Imâm Rabbânî.