In this book, I’tiqad-nama, the Prophet’s (sall-Allahu ta’ala ’alaihi wa sallam) hadith-i-sharif ^[1] telling of iman (faith) and Islam will be explained. I hope that, through the blessing of this hadith-i-sharif, the faith of Muslims will be perfected, and thereby they will attain salvation and happiness. And I hope again that it will cause me, Khalid, whose sins are so many, to be saved. May Allahu ta’ala, in whom I have the beautiful belief that He needs nothing and that His favours and blessings are so plentiful, and who pities His slaves much, forgive this poor Khalid, whose stock is so little and heart so black, for his unsuitable words, and accept his defective ’ibadat (worshipping). May He protect us against the evils of the deceitful, lying satan [and against being deceived by false, erroneous words and writings of the enemies of Islam] and make us happy! He is the Most Merciful of the merciful and the Most Generous of the generous.

    The ’ulama’ ^[2] of Islam said that every discreet male or female Muslim, who has reached the age of puberty, ought to know and believe in the as-Sifat adh-Dhatiyya (see explanation below) and as-Sifat ath¬Thubutiyya of Allahu ta’ala correctly. It is this which is primarily obligatory (fard) for everybody. Not to know is not an excuse but a sin.

    Everything other than Allahu ta’ala is called the ma-siwa or ’alam (the creation, the universe), which is called “nature” now. All creatures were nonexistent. Allahu ta’ala is the One who has created them all. They all are mumkin (that may come into existence out of nonexistence) and hadith (that came into being out of nothing); that is, they may come into existence while they are nonexistent, and they came into existence while they had been nonexistent. The hadith-i-sharif, ‘Allahu ta’ala was existent, anything else did not exist,’ shows that this is true.


[As-Sifat adh-Dhatiyya of Allahu ta’ala are six: al-Wujud, existence; al-Qidam, being without beginning, and eternal in the past; al-Baqa’, being without end, and eternal in the future; al-Wahdaniyya, having no partner or match; al-Mukhalafatu li-l-hawadith, being dissimilar to every creature in every respect; al-Qiyamu bi nafsihi, self-existence or being unneedy of anything for His existence. No creature has any of these six attributes, nor any relation with them. They belong to Allahu ta’ala exclusively. Some ’ulama’ said that al-Mukhalafatu li ’l-hawadith and al-Wahdaniyya were the same and that as-Sifat adh-Dhatiyya are five.]

[1] hadith (sharif): i) a saying of the Prophet (‘alaihi ‘s-salam).; al-Hadith ash-sharif: all the hadiths as a whole; ii) ‘ilm al-hadith; iii) Books of the hadith ash-sharif. iv) Al-hadith al-qudsi, as-sahih, al-hasan: kinds of hadiths (for which, see Endless Bliss, II). [2] ‘ulama’: pl. of ‘alim; ‘ulama’ ar-rasihin, those learned in both zahiri and batini sciences.

Various aspects of Hanafi Fiqh are explained, e.g., taharat, najasat, ghusl, wudu, tayammum, water, satr, women's covering themselves, adhan, iqamat, namaz, traveler's namaz, juma (friday) prayer, and music.

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Hadrat Mawlana Khalid, who was the qutb of the thirteenth century of Islam, had been to India (Hindustan) where he had the honor of attending the presence of Ghulam-i 'Ali 'Abdullah ad-Dahlawi, After attaining the virtues (fadl) and perfection (kamalat) proper to and worthy of him, he returned home, Baghdad, to instruct (irshad) human servants of Allahu ta'ala. Since the entire world was illuminated by the anwar (spiritual lights) that radiated from Mawlana's hearts, Sayyid 'Abdullah, who had become a friend of his while they were studying, visited him in Sulaimaniyya and attained perfection at his sohbat and became a Khalifa al-akmal of his. He told Hadrat Mawlana about the extraordinarily high qualities of his nephew Sayyid Taha. Mawlana ordered him to bring his nephew to him during his next visit. Sayyid 'Abdullah took Sayyid Taha to Baghdad; as soon as Hadrat Mawlana saw Sayyid Taha he ordered him to go abruptly to Hadrat 'Abdal-Qadir al-Geilani 's shrine to perform istikhara (divining by dream). Hadrat 'Abd al-Qadir al-Geilani informed him that, though his own way (Tariqa) was great, there remained no experts in it at that time, and that Mawlana was the most perfect guide of his time, and ordered him to go to him at once. Upon this spiritual order, Sayyid Taha worked for two suluks, that is, eighty days, near Mawlana and later went to the town of Barda Sur. When Sayyid 'Abdullah passed away, he emigrated to the town of Nehri and began instructing. For forty-two years he emitted faid to his disciples there. Lovers from everywhere gathered like moths around this source of light. The English translation of his book (Itiqad-nama) called (Îmân and Islam) is published by Hakikat Bookstore.

He disseminated throughout the world his Turkish, German, French, English and offset-reproduced Arabic books and received thousands of letters expressing appreciation, congratulations and thanks. Some of his works were translated into Japanese, Asian and African languages. He always said that he had neither the ability nor efficiency, and that all the services do ne were the results of the spiritual help and grace of Hadrat Sayyid 'Abdulhakîm Effendi and the blessings ensuing from his excessive love and respect for the scholars of Islam.Hüseyn Hilmi Effendi constantly said that he found the taste in the suhba and words of Sayyid 'Abdulhakîm Effendi in nothing else and that the most pleasant moments he enjoyed were when he remembered those sweet days he had spent with Sayyid 'Abdulhakîm Effendi. He said his nasal bones ached out of the grief of separation and yearning when he remembered those days.