El-Minhacu's-Seni Adab-ı Şeyh Seyyid Abdülhakim el-Hüseyni

Tasawwuf, firmly anchored in the Qur’an and Sunnah, is a path that acquaints a person with their own nafs and leads to the divinely inspired knowledge of Allah known as marifatullah. It aims to actualize Islam within one’s heart and teaches how to be a true servant to Allah the Almighty. This is achieved by purifying the nafs and cleansing the heart through various methods.

However, this process of spiritual training is exceedingly difficult through individual effort alone, as the human nafs is highly recalcitrant, and Shaytan always seeks to tempt. There is a need for a guide and a community united for this sacred purpose. Indeed, Allah the Most High has chosen from among people leaders who are qualified to correct and guide others. These chosen leaders have always offered true and righteous guidance for those who wish to realize Islam both outwardly and inwardly in every generation after the Prophet Muhammad (sallallahu alayhi wa sallam). They are scholars who are heirs to the prophets. They are knowledgeable individuals who act upon their knowledge of Islam and are filled with ikhlas in their actions. They are the righteous servants of Allah, His true friends.

Such friends of Allah have always strived for the guidance of people towards good and the steadfastness of those on the right path. There has never been an era since the time of the blessed companions without such kamil (one who has achieved perfection) murshids. They are a grace from Allah the Exalted.

The methods of training by these kamil murshids differ from one another. Thus, since the companions’ time, numerous tariqahs based on the Qur’an and Sunnah have served this noble goal. Among them is the Naqshbandi path.

While the great figures of the Naqshbandi path were engaged in guiding the aspirants, they also wrote works explaining this sacred path. Although these works share a common core message, they consider the needs and issues of the era in which they were written regarding their classification and main emphases.

"El-Minhacü's-Seni Adab-ı Şeyh Seyyid Abdülhakim el-Hüseyni" by Ghawth-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) offers persuasive, Qur’an and Sunnah-based responses to the widespread criticism of tasawwuf in our times.

Another significant feature of the work is its aim to prevent deviations related to the aqaid and practices of Islam within contemporary, increasingly popular Sufi communities, particularly those associated with the Menzil dargah, thus intending to preserve the original adabs and principles.

The work begins with comprehensive information about tasawwuf, the Sufi way, and the Naqshbandi path and its adabs. Here, tasawwuf and Naqshbandi adabs are supported with evidence from the Qur’an, the Sunnah, and the sayings of the awliya, providing straightforward answers to accusations and slander directed at Sufism, the tariqah, and the Naqshbandi adabs.

Ghawth-i Thani (quddisa sirruhu), in the introduction, explains his reasons for writing the book:

"There are many well-known books written in an understandable language about the order (and Sufism). However, as some scholars have said: 'In every era, there is a need for translators who can interpret and convey the words of those from the previous century in a way that can be understood by later generations. If such a need did not exist, the classification of books would not have proliferated and reached such an extent.

It occurred to me, in my heart, mind, and thought, that there was a need for a book encompassing the adabs and main issues of the Naqshbandi awliya. This book would distinguish truth from falsehood, defend tasawwuf, extract its essence from its shell, refute the accusations made by rigid factions against the adabs of the Naqshbandi awliya, warn those deceived by false claims, and caution against falling for baseless proclamations ascribing alleged faults. This was to be done by presenting definitive evidence from the Qur’an and Sunnah, from fiqh, usul, hadith, tafsir, and the sayings of the great Sufi scholars while preserving their contexts and categorizing the subjects. This requires a great effort and conclusive disclosure of knowledge. For to remain silent against this condition is to be hypocritical, which is haram."

"El-Minhacü's-Seni Adab-ı Şeyh Seyyid Abdülhakim el-Hüseyni" consists of seven sections. These sections discuss various topics, from tasawwuf and the Sufi way to Naqshbandiyyah, from tawassul (seeking intercession and intermediation) to the principles of the relationship between the murshid and the murid, from rabita (heart-to-heart connection) to the practice of dhikr and khatm-i khajagan, and from tabarruk (seeking blessings through possessions or places associated with holy personages) to visiting graves. Additionally, it provides detailed information about the tasbihat (phrases of glorification) prescribed in hadiths and recited after obligatory salah, along with a brief commentary on the khatm-i khajagan supplication.

One of the sections discusses the adabs and benefits of visiting righteous people and the kamil murshid. These benefits are listed as follows:

"Visiting the righteous people and the kamil murshid is important and has many benefits, for the visitor gains blessings and virtues. Some of these benefits are:

1. an increase in faith and certainty,
2. being surrounded by angels of mercy,
3. attaining commendable character and praised qualities,
4. acquiring knowledge,
5. learning the Sufi path and its truths,
6. avoiding sins,
7. hearts becoming united,
8. attaining love for Allah,
9. earning reward and merit for the afterlife,
10. gaining worldly and otherworldly benefits,
11. awakening those in heedlessness,
12. reminding those who forget Allah of Allah."

As mentioned earlier, Ghawth-i Thani's (quddisa sirruhu) work addresses many questions and doubts that have arisen in people's minds about tasawwuf today. In this context, issues such as tawbah (repentance)-Sufi initiation, rabita, daily dhikr (wird), khatm-i khajagan, the eight conditions performed after tawbah, and visiting the murshid are also explained with evidence from the Qur’an and hadiths. For example, when beginning to present the evidence for rabita, he says:

"Scholars have derived evidence for the legitimacy of rabita from numerous ayahs of the Qur’an that indicate the necessity of being with the truthful servants of Allah, following the Prophet (sallallahu alayhi wa sallam), seeking means of intermediation to reach Allah the Almighty, sending salat to the Prophet (sallallahu alayhi wa sallam), remembering the stories of the past ummahs, and looking at Allah's blessings, the heavens, and the earth with contemplation and reflection."

In the book’s final section, Ghawth-i Thani (quddisa sirruhu) offers advice. This section particularly emphasizes the importance of sticking strictly to the Qur’an and the Sunnah. It advises following one of the two aqaid schools to adhere to the path of Ahlu’s-Sunnah wa’l-Jama’ah, practicing according to one of the four fiqh schools, and learning fiqh. Starting with the address "My brothers," this section advises disciples to spend their time in worship and obedience, to be in the company of the righteous, and to adopt good character.

Like previous Naqshbandi awliya, Ghawth-i Thani (quddisa sirruhu) was a murshid who spoke simply and without pretense or excessive language. He did not speak much, indeed. He guided with his gaze and silent demeanor and was busy with worship. This simplicity is also evident in his book. The text is clear and fluid, accessible to today's readers. Additionally, Sufi terms and concepts not known to everyone are explained in the footnotes.

"El-Minhacü's-Seni Adab-ı Şeyh Seyyid Abdülhakim el-Hüseyni" has been published in two languages, Arabic and Turkish, for now. Semerkand Publishing presents the book with luxury binding, coated paper, and meticulous technical craftsmanship. The work serves as a primary source on tasawwuf, the Naqshbandi path, and the instructional methods and principles of the irshad (guidance) adopted by the Menzil dargah.