Today, bid’ats ^[1] have invaded the whole world, and sunnats ^[2] have been lost; so much so that it is beyond possibility to recover the sunnats and adhere to them and to save oneself from this ocean of bid’ats. However, customs cannot build up the religion or the Shari’at ^[3], no matter how widely they have settled and spread or how beautiful they look. Things that are haram [4] or cause disbelief can never be halal ^[5] or jaiz (permitted), even if they are customarily done or used. [This means that to reach this grade it is obligatory today to advance on the way of tasawwuf ^[6]. In the early centuries of Islam it was easy to follow all the sunnat. There was no specific need for tasawwuf then.]

    The fifth grade is to adapt oneself to the perfect, high qualities peculiar to Rasulullah (sall Allahu ’alaihi wa sallam). These qualities cannot be obtained through knowledge or worshipping. They come only through Allah’s blessing. In this grade are great Prophets (salawatullahi ta’ala ’alaihim ajma’in) and very few great ones of the ummat ^[7] of Rasulullah (sall Allahu ’alaihi wa sallam).

    The sixth grade is to adapt oneself to the perfect qualities of mahbubiyyat and ma’shuqiyyat in Rasulullah (sall Allahu ’alaihi wa sallam). This is peculiar to those whom Allahu ta’ala loves very much; it cannot be obtained through blessings, muhabbat (love) is necessary.

    The seventh grade involves all the motes of a man’s body adapting themselves to him. The follower is so similar to the one followed that a state of imitation no longer exists. He, too, as if like Rasulullah, takes everything from the same source.

Source:Turktakvim

[1] bid’at: (pl. bida’) heresy; false, disliked belief or practice that did not exist in the four sources of Islam but which has been introduced later as an Islamic belief or ‘ibada in expectation of thawab (blessings) ; heresy. [2] Sunnat: 1- (when used alone) The Shari’at; 2- (when used together with the name Book) The hadith of the Prophet. 3- (when used together with the word Fard) Any action, word or thought liked and commanded by the Prophet. [3] Shari’at: (pl. of Shari’a) i) rules and commandments as a whole of the religion. ii) religion. [4] Haram: an action, word or thought prohibited by Allahu ta’ala. [5] halal: (act, thing) permitted in Islam. [6] Tasawwuf: (Islamic sufism as defined by Islam) knowledge and (after adapting oneself to fiqh) practice of the manners of the Prophet (‘alaihi ‘s-salam) which strengthens iman, makes the practice of fiqh easy and provides one to attain ma’rifa; ‘ilm at-tasawwuf. [See the book Maktubat by Ahmad al-Faruqi as-Sirhindi (rahmatullahi ta’ala ‘alaih)]. [7] ummat: (pl. of umma) the community, body of believers, of a prophet.

It is a translation of "Cevap Veremedi" into English. Harputlu Ishâk Effendi explains how the Bible - the true book revealed to Isa 'alaihis-salam - was distorted; how words that belonged to people were put into firstly written four Gospels; that the theory of trinity is erroneous; the belief of Tawhid (the unity of Allahu ta’ala) in Islam. Besides, a few very precious letters - a food of a soul by Muhammad Ma’sûm-î Fârûkî - take place. Information about Judaism, Torah and Talmud is also given.

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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.

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.