The Great Wali Ghawth-i Thani (quddisa sirruhu)

The life of the great wali Ghawthi-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) is one dedicated to the spiritual guidance of humanity, to the meeting point of truth and essence. He was a kamil and mukammil murshid who served as the guiding light for many souls. In such an era, he became the conduit for guidance and enlightenment to a vast number of souls—a privilege granted to but a few friends of Allah. He magnified the trust he inherited and left behind kamil khalifahs.

We have composed the narrative of his life from the words of one of his nearest and dearest—a son and a khalifah—Shaykh Sayyid Muhammed Fettah (quddisa sirruhu).

THE HÜSEYNİ FAMILY

The esteemed Prophet Muhammad (sallallahu alayhi wa sallam) was graced with seven children whose names were Qasim, Abdullah, Ibrahim, Zaynab, Ruqiyyah, Umm Kulthum, and Fatimah (radiyallahu anhum). Of these children, only Fatimah (radiyallahu anha) would continue the lineage of the Messenger of Allah (sallahu alayhi wa sallam).

Our mother Fatimah (radiyallahu anha) married Ali (radiyallahu anh), and from their union emerged Hasan and Husayn (radiyallahu anhuma). Those descended from Husayn have been honored with the title "Sayyid," which connotes 'leader,' 'master,' 'noble,' and 'venerable person.' Such descendants are also referred to as "Huseyni," an appellation indicating their lineage from Husayn, embodying the essence of being from or of Husayn's progeny.

The Prophet’s family, his kin, and his descendants are termed as "Ahl al-Bayt." However, in some hadith narrations, this term is specifically attributed to Ali, Fatimah, Hasan, and Husayn (radiyallahu anhum). Accordingly, based upon these narrations, the descendants of Hasan and Husayn are accorded a special significance over the other relatives of the Prophet (sallallahu alayhi wa sallam).

Ghawth-i Thani (quddisa sirruhu) is a Sayyid stemming from the noble lineage of Husayn (radiyallahu anh). The document he possesses (the family tree) corroborates this noble heritage. The Sayyid family tree is a document tracing the names of the Sayyid's ancestors dating back to the Prophet Muhammad (sallallahu alayhi wa sallam), a matter of meticulous historical inquiry and legal import. Following the enactment of laws allowing surname changes, the family of the Ghawth-i Thani (quddisa sirruhu) adopted the surname "el-Hüseyni," aligning true to their venerable ancestry.

THE LINEAGE OF GHAWTH-I THANI

In the wake of Prophet Muhammad's (sallallahu alayhi wa sallam) departure to the hereafter, the Huseyni lineage scattered across diverse lands due to various reasons. Among them was Sayyid Bilal, who, in the mid-12th century, migrated with over ten families from Baghdad to Becirman, a village now within the district of Gercüş in Batman. Becirman denotes a place given "without tax, charge, or obligation," a name reflective of the village gifted to Sayyid Bilal in recognition of his virtuous standing.

Ali al-Thani, an ancestor of Ghawth-i Thani (quddisa sirruhu), was among those who traveled from Baghdad with Sayyid Bilal. After spending some time in Becirman, Ali al-Thani (quddisa sirruhu) moved to Garzan, a district of Siirt, where he founded the village of Bilvanis. The grandfather of Ghawth-i Thani’s father, Shaykh Maruf (quddisa sirruhu), then departed from Bilvanis to settle in the village of Riclek in Bitlis. Shaykh Maruf was not a scholar nor a murshid, yet he was called "shaykh" due to his exemplary character.

Shaykh Maruf was the sole son of Tahir el-Hüseyni. He had only one son named Sayyid Muhammad, whose education was paramount to him. This educational ambition, however, was starkly opposed by his father, Tahir el-Hüseyni, who contended, "We have no one in our village; he should work with us." Defying all, Shaykh Maruf resolved to educate his son, leaving Bilvanis and his father’s disapproval behind to settle in Kermate. The residents of Kermate welcomed Shaykh Maruf into their community.

Subsequently, Shaykh Maruf took his son, the future grandfather of Ghawth-i Thani, Sayyid Muhammad, to Norshin, to the guidance of his murshid, Shaykh Muhammad Diyauddin (quddisa sirruhu). Upon entrusting his son to him for his studies, Shaykh Muhammad Diyauddin (quddisa sirruhu) said, "You shall not see him until his education is complete." Thus, even when Shaykh Maruf visited Shaykh Muhammad Diyauddin (quddisa sirruhu), he would return without seeing his son.

After Sayyid Muhammad (quddisa sirruhu) completed his education and received his ijazah, he encountered his father on the journey home. Shaykh Maruf found it challenging to recognize his son after such an extended separation. Yet, upon questioning the young man, the familial bond reignited, and he realized it was his son. They embraced warmly. Sayyid Muhammad was not alone; two students were with him. Together, they returned to their village.

Sayyid Muhammad (quddisa sirruhu) resided in Kermate and Arınç. The father of Ghawth-i Thani, Ghawth-i Kasrawi Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) was born in Kermate.

In the First World War, battling against Russians and Armenians, Shaykh Muhammad Diyauddin (quddisa sirruhu) settled in the village of Siyanis a few years after the liberation of Bitlis in 1916. Following this move, Shaykh Maruf, Sayyid Muhammad, and Shaykh Sayyid Abdülhakim el-Hüseyni (quddisa sirruhu) also began residing in the village of Siyanis. Sayyid Muhammad was among the disciples and khalifahs of Shaykh Muhammad Diyauddin, yet he refrained from assuming the role of a spiritual guide and kept his khilafah secret.

After some time, Shaykh Muhammad Diyauddin (quddisa sirruhu) migrated from Siyanis to Norshin. It was in Siyanis that both Shaykh Maruf and Sayyid Muhammad departed from this world. Sayyid Muhammad was the first to pass on to the afterlife. The future Ghawth-i Kasrawi, Shaykh Sayyid Abdülhakim el-Hüseyni, was left an orphan, thereafter coming under the guardianship of his grandfather, Shaykh Maruf. Thus, it was destined for Shaykh Maruf to educate both his son and grandson. Following Shaykh Maruf's passing, Ghawth-i Kasrawi settled in the village of Taruni. Ghawth-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) was born there in 1943.

From his first marriage, Shaykh Sayyid Abdülhakim el-Hüseyni had one daughter and two sons. His daughter passed away in Izmit and was buried in Menzil. His sons are Shaykh Sayyid Muhammed Raşid el-Hüseyni and Shaykh Sayyid Muhammed.

From the second marriage of Ghawth-i Kasrawi (quddisa sirruhu), six sons and four daughters were brought into this world. Ghawth-i Thani was the eldest among these sons. (The other sons’ names are Sayyid Masuk, Sayyid Ahmed, Sayyid Abdülhalim, Sayyid Muhyiddin, and Sayyid Enver. And the daughters are Sayyidah Aynulhayat, Sayyidah Refiate, Sayyidah Raikate, and Sayyidah Naciye.)

THE LEARNING PERIOD

The Ghawth-i Thani (quddisa sirruhu) predominantly pursued his studies of Islamic sciences under the tutelage of his father, Ghawth-i Kasrawi (quddisa sirruhu), primarily in the villages of Kasrik and Gadir. In addition, he took some lessons from two scholars in Van, one of whom was Mulla Cihangir. He also studied in the village of his brother, Sayyid Muhammed, and with his cousin, Sayyid Abdülbaki, in the village of Dilbey. (The great wali Ghawth-i Thani, aside from Sayyid Muhammed, Sayyid Abdülbaki, and Mulla Cihangir, was also a student of prominent regional scholars like Mulla Yasin, Mulla Derviş, and Mulla Abdussamed. He shared with his close ones his fondness for mutaa’la’a during his educational period, revealing that he would memorize the material before attending each lesson.)

Ghawth-i Thani (quddisa sirruhu) faced formidable trials throughout his scholarly life, particularly due to the oppressive scrutiny on madrasas. For instance, in the Kasrik madrasa, a room without doors was constructed; during official inspections, they would discreetly descend by ladder from the roof to conceal themselves therein. While studying in Van, he, along with fellow students, was imprisoned for about a month. Despite falling ill, he persisted in his studies and became a source of guidance even within the prison walls. When they were first incarcerated, only one person was praying the daily prayer, but upon their release, nearly all had started to pray salah.

When Ghawth-i Thani (quddisa sirruhu) was imprisoned in Van, the Sufis hesitated to relay this grievous news to his father, Ghawth-i Kasrawi (quddisa sirruhu). Struggling with the burden of how to convey the affliction of his son's illness coupled with his incarceration, they were astonished upon finally finding the courage to speak. For Ghawth-i Kasrawi (quddisa sirruhu), rather than expressing sorrow, appeared to welcome the news with an air of gratification. He spoke of the imprisonment as an immeasurable blessing, citing how eminent awliyas such as Abdulqadir Gilani, Shah Naqshband, Imam Rabbani, and Shah Khaznah (quddisa sirruhum) too were once confined, and emulating them was of profound value. He underscored the importance of gratitude, for although Ghawth-i Thani (quddisa sirruhu) had committed no crime, his detention in the path of Allah was a cause for profound thankfulness.

The esteemed Ghawth-i Thani (quddisa sirruhu) was a child devoted to the practice of dhikr (remembrance of Allah). The discerning Sufis of Ghawth-i Kasrawi (quddisa sirruhu) have narrated that, even in his childhood, his heart was perpetually engaged in it.

Among family members, Ghawth-i Thani (quddisa sirruhu) was the weakest in body and health. In his childhood, while studying Shariah, he had severe tuberculosis. He was hospitalized in Ankara for two or three months and exempted from military service due to his illness. However, he faced many challenges while trying to obtain this exemption. First, he went to the Adıyaman military recruitment office, and was referred to Malatya. One of the commanders there in Malatya mistreated him. Ghawth-i Thani (quddisa sirruhu) could have filed a complaint but did not. When the commander asked him why he did not complain, he said, "I am not complaining; it is enough for me if you give me the exemption certificate I deserve."

Ghawth-i Kasrawi (quddisa sirruhu) harbored a profound affection for Ghawth-i Thani (quddisa sirruhu). He would consistently accompany him to the mosque and, on occasions of delay, would wait before their home so they could proceed together. When Ghawth-i Kasrawi (quddisa sirruhu) fell ill, Ghawth-i Thani (quddisa sirruhu) devoted seven years to his service.

The wedding of Ghawth-i Thani (quddisa sirruhu) was celebrated in Kasrik. And on its final day, his father, Ghawth-i Kasrawi (quddisa sirruhu), participated in the performance of the traditional celebratory ring of fellowship and solidarity (halay in Turkish), stirring the joy of the assembly. Scholars from the vicinity honored the invitation. Mere days after his nuptials, Ghawth-i Thani (quddisa sirruhu) had to travel to Siirt for surgery. Thus, from the early stages of his life, he was constantly tested with illnesses and suffering. By being patient, he attained great positions and divine honors in the sight of Allah the Exalted. 

Ghawth-i Thani (quddisa sirruhu) was blessed with five sons and two daughters. The sons were named Shaykh Sayyid Muhammed Saki, Shaykh Sayyid Muhammed Fettah, Shaykh Sayyid Muhammed Mübarek, Sayyid Muhammed Masum, and Sayyid Muhammed Emin. And his daughters' names are Suadet and Mesude.

Among the places where he studied and spent his childhood and youth, Ghawth-i Thani (quddisa sirruhu) loved Kasrik the most. He had a special affection for mulberry trees. He used to say, "When people eat the fruits of these trees, it is sadaqah, and when animals eat them, it is also sadaqah."

THE SERVICE PERIOD

Ghawth-i Thani (quddisa sirruhu) spent his childhood studying Islamic sciences beside Ghawth-i Kasrawi (quddisa sirruhu). He was engaged in service during the time of Seyda Muhammed Raşid el-Hüseyni (quddisa sirruhu). He carried and distributed the soups and bread of the disciples. He was such a person of service and carried himself with such humility that the devotees often did not realize that he was the brother of Seyda (quddisa sirruhu). He was always in the presence of Seyda Muhammed Raşid (quddisa sirruhu) in a highly decent manner.

In addition to the illnesses he suffered in his childhood and youth, Ghawth-i Thani (quddisa sirruhu) also fell down the stairs in 1980. Some bones in his waist were broken. He had many ailments in his back in his later life; this accident was the cause. 

After the September 12 coup d'état, during the military administration, a dome began to be built on Marqad-i Sharif. Its construction was not allowed to continue, and what they had already built was ordered to be demolished. Seyda Muhammed Raşid (quddisa sirruhu) said to his disciples, "Don't let the soldiers demolish it; you demolish it." The Sufis wept and tore it down with their own hands. Ghawth-i Thani (quddisa sirruhu), who took part in this demolition, was very sad. He prayed to Allah to grant him the opportunity to build a beautiful and big Marqad; this prayer was accepted. In 1995, the Marqad al-Sharif building was built. Its dome became the first dome of Menzil. Time passed, and Menzil was filled with domes everywhere. Today, there are more than a hundred domes there.

In 1983, soldiers raided Menzil under the cover of night, intending to exile Sayyid Muhammed Raşid (quddisa sirruhu) to Gökçeada. Ghawth-i Thani (quddisa sirruhu), absent from Menzil due to his mother's illness, was mistaken for Sayyid Muhammed Raşid (quddisa sirruhu) at Diyarbakir airport. Under the assumption that he was fleeing, they caused him great distress, but Ghawth-i Thani (quddisa sirruhu) managed to reach Bursa. That same night, the soldiers took Sayyid Muhammed Raşid to (quddisa sirruhu) Gökçeada. Later, Ghawth-i Thani (quddisa sirruhu) traveled from Bursa to Gökçeada and, after a month, returned to Menzil, where he remained throughout Sayyid Raşid’s compulsory residence in Gökçeada and then Ankara. He visited Sayyid Muhammed Raşid (quddisa sirruhu) occasionally and sometimes sent family members. This forced residence ended in 1986, and Sayyid Muhammed Raşid (quddisa sirruhu) returned to Menzil.

Likely in the year 1988 (as some family members recall, it could be 1989 or 1990), Ghawth-i Thani (quddisa sirruhu) received his khilafah in tasawwuf from Sayyid Muhammed Raşid (quddisa sirruhu). Following Sayyid Muhammed Raşid’s departure from this world in 1993, Ghawth-i Thani (quddisa sirruhu) commenced his own mission of spiritual guidance. In the initial years of his irshad, he visited the sanctified shrines of the Sadat-i Kiram in Türkiye and Central Asia, thus standing in the presence of Naqshbandi awliya at the inception of his duty. As the last link of the Golden Chain (Silsila Zahabiyyah), He also reminded his followers of the significance of the Sadat-i Kiram, in whose footsteps he followed. As a matter of fact, during his thirty years of guidance, he often referred to them in his sohbahs.

THE GUIDANCE (IRSHAD) PERIOD

Ghawth-i Thani (quddisa sirruhu) resided in Menzil most of the time during his irshad period. In his first years of irshad and giving guidance, he usually spent the summer season in Afyon. In the 1990s, he commenced the construction of the Kasr-i Arifan Complex in the Tepeören village located in Pendik, Istanbul. With the completion of this complex in the 2000s, Ghawth-i Thani (quddisa sirruhu) began to receive guests there during the summer months, thus dividing his year between Menzil and Istanbul.

No matter his dwelling, Ghawth-i Thani (quddisa sirruhu) was ever engaged with his visitors, convening with them at every prescribed prayer time. He remained amongst his followers unless prevented by severe health concerns. As his health declined, he spent the last two years of his life unable to leave Istanbul, save for the summers. In late May 2023, he made his last visit to Menzil to attend an ijazah ceremony. However, by mid-June, his illness intensified, necessitating continual hospital treatment in Istanbul.

We noted earlier that Ghawth-i Thani (quddisa sirruhu) suffered from severe tuberculosis in his youth and serious back ailments following a fall in 1980. Around 2015, he underwent spinal surgery in Istanbul and had a metal implant placed. In his later years, he was afflicted with shingles and contracted coronavirus. He underwent a splenectomy due to an infection in his spleen. On Wednesday, the 12th of July 2023, following a diagnosis of multiple organ failure, Ghawth-i Thani (quddisa sirruhu) departed from this life. He was buried in Marqad al-Sharif in Menzil.

After thirty years of irshad, Ghawth-i Thani (quddisa sirruhu) left behind nine khalifah. Of them, three have passed away, and six remain. Three of his khalifahs are his own children. The deceased khalifahs are:

- Seyda Mulla Hidir,

- Seyda Mulla Ibrahim,

- Seyda Mulla Seyyid Mustafa. (quddisa sirruhum)

The other khalifahs are:

- Shaykh Sayyid Muhammed Saki,

- Shaykh Sayyid Muhammed Fettah,

- Shaykh Sayyid Muhammed Mübarek,

- Shaykh Seyda Abdurrahman,

- Shaykh Seyda Nezir,

- Shaykh Seyda Şeymus. (quddisa sirruhum)

From 1993 until 2023, Ghawth-i Thani (quddisa sirruhu) carried out continuous reconstruction, construction, and revitalization activities in Menzil. He expanded the Marqad al-Sharif and the Menzil Mosque several times. He built the Sayyid Abdülhakim el-Hüseyni Complex. Most recently, he transformed the visiting area of Menzil into a traditional külliye architecture through a major reconstruction project begun in 2019 and completed in 2023. 

In his teachings, Ghawth-i Thani (quddisa sirruhu) emphasized matters such as intention, knowledge, repentance, remembrance (dhikr), service, and humility. He persistently reminded his followers of the importance of continually scrutinizing one's intentions. He made great efforts to increase both the number of madrasas and the quality of the services and amenities. The scholars who graduated from these institutions were entrusted with the duty of imparting fundamental religious knowledge and guiding the community in conducting services in accordance with Islamic principles.

Throughout his irshad (guidance), Ghawth-i Thani (quddisa sirruhu) engaged in repentance with his visitors at almost every prayer, becoming a wasilah for many to forsake the munkar (vices and evil) and turn towards the maruf (good). He encouraged all his disciples to practice dhikr in accordance with the Naqshbandi tradition, emphasizing that remembrance of Allah is an essential nourishment for the soul that must never be neglected. To foster unity among his followers and create a setting of istisharah (consultation) surrounding their every act of service, he pioneered the establishment and operation of numerous institutions and organizations. He advised against causing any heartache or infringing upon others' rights and recommended giving an inch in situations fraught with such risks.

Ghawth-i Thani (quddisa sirruhu) had disciples and admirers from around the globe. By guiding them with his exemplary character, he enabled them to undertake noble deeds benefiting all humanity. He led the renovation, construction, and revival of numerous works with the purpose of service. He emphasized aiding the oppressed, supporting those in need, fostering the consciousness of the ummah, and the unity and solidarity of Türkiye. He exemplified and perpetuated the beauties of the Naqshbandi tariqah by living and promoting them. He reminded everyone that the essence of Sufism lies in sincerely fulfilling the commands and recommendations of Islam and in strict adherence to the Sunnah of the Prophet (sallallahu alayhi wa sallam).

A DAY IN THE LIFE OF GHAWTH-I THANI

Ghawth-i Thani (quddisa sirruhu) inaugurated his day with the prayer of tahajjud, greeting the pre-fajr hours with worship. Following his tahajjud prayer, he performed his Sufi practices. He was steadfast in performing the five daily prayers with jama’ah, fervently desiring to pray in the mosque, and he would make his way there if his health permitted. If unable to attend the mosque due to illness, he still maintained his prayers with jama’ah. Until the twilight of his blessed life, he never forsook prayer with jama’ah and emphatically instructed his kin to do the same whenever they traveled.

After the fajr prayer in jama’ah, Ghawth-i Thani (quddisa sirruhu) would attend to the questions and affairs of his disciples. He would similarly listen to their queries and troubles after the maghrib prayer. However, this was no longer possible as the number of visitors increased. After the fajr prayer, he would rest, get up to perform the morning prayer, and then have breakfast.

Following the dhuhr prayer, he would receive guests in his chamber. After the asr prayer, he would perform khatma-i khajagan and read a juz of the Holy Qur'an in the mosque. If it was Friday, he would recite it at the Marqad al-Sharif. In Ramadan, he would recite another juz of the Holy Qur'an after isha prayers, but he was not satisfied with just that. He spent almost all his free time during Ramadan reading the Holy Qur'an. After praying asr, he would have his evening meal. And after isha prayers, he would chat with family members and eat fruit.

Ghawth-i Thani (quddisa sirruhu) dined twice a day, once before midday and once after the asr prayer, and he would have fruit after the isha prayers. He was fond of salads and cherished the fine, round tandoori bread from Medina, known as "Bukhara Bread" or "Afghan Bread.” Nearly every day, he would relish ice cream, which he adored. Tea was his constant companion, although, in the last few years of his blessed life, he seldom indulged in it.

After the isha prayer and spending some time with his family, he would retire for the night, thus concluding his day. He was meticulous about timing and led a life of disciplined schedule, with each minute allocated for a specific activity—a testament to his profound attention to detail.

Ghawth-i Thani (quddisa sirruhu) was scrupulously observant of the Sunnah, showing utmost care in emulating the Sadat-i Kiram and adhering to the Naqshbandi adabs. For instance, on a day when he was severely ill, he still managed, with great difficulty, to unbutton the lower button of Shaykh Sayyid Muhammad Fettah’s vest (robe). Unable to reach the upper button, he gestured to have it undone, saying, "This was the way of Ghawth-i Kasrawi."

He held the non-obligatory Sunnah prayers in the same regard as the obligatory ones, constantly reminding his family to perform them with regularity.

When one examines the practices of the Naqshbandi order and the actions of the Sadat-i Kiram, it becomes clear they are all directly derived from the Sunnah or inspired by it, reflecting a life wholly aligned with prophetic tradition.

THE VENERATION OF KNOWLEDGE BY GHAWTH-I THANI

Ghawth-i Thani (quddisa sirruhu) greatly esteemed madrasas, harboring profound affection for scholars and students alike. He often expressed that madrasas, scholars, and students were the bedrock of Islam, asserting that without them, people would be unable to learn Shariah laws. He reminded others that madrasas were instrumental in the flourishing and revival of Islam. Muhammad Emin el-Hüseyni relayed the following in this regard:

"After the passing of Ghawth-i Kasrawi, Ghawth-i Thani (quddisa sirruhu) yearned to establish a small madrasa comprising just one or two rooms. However, due to excessive restrictions on madrasas at the time, he could not fulfill this wish, which left him deeply saddened. In his prayers, he beseeched Allah for the opportunity, vowing that, if he had a chance, he would establish a large and magnificent madrasa in Menzil. As time passed, by the grace of Allah the Almighty, he was blessed with the opportunity to construct the Sayyid Abdülhakim el-Hüseyni Complex."

Regarding this complex, Ghawth-i Thani (quddisa sirruhu) declared it unparalleled. Despite the shackles of illness, he graced the ijazah ceremony held in May 2023 with his presence, reminding those who urged him to rest of the paramount importance he placed on knowledge.

During this ceremony, calling over an official of the Islamic complex, he gestured towards the myriad of students, stating, "This is the manifestation of my prayer answered." For in times past, under the shadow of oppression and hardships faced in the pursuit of knowledge, he had beseeched Allah the Almighty to grant the fortune of employing thousands of students. As the years unfolded and the institutions of knowledge, scholars, and students proliferated, he often inquired with eagerness about their growing numbers.

To gladden Ghawth-i Thani (quddisa sirruhu), Shaykh Sayyid Mübarek el-Hüseyni (quddisa sirruhu) once reported the increasing tally of madrasas, scholars, and students of Islamic sciences, stating, "You wished for a thousand, and it became so. Then for two thousand, and it was achieved. Now you desire three thousand," to which he replied, "I would yearn for five thousand, even ten thousand..."—an utterance that spoke volumes of his profound love for the community of scholars.

In penning the work "el-Minhacü’s-Seni Adab-ı Şeyh Seyyid Abdülhakim el-Hüseyni," Ghawth-i Thani (quddisa sirruhu) invested immense effort, convening an erudite council of scholars and engaging in constant deliberation with Sayyid Galib el-Hüseyni. He discussed it sentence by sentence. Upon its publication, he recommended that it be read widely. He gave the book as a gift to his relatives and told them to read it. And he kept track of whether they did.

Ghawth-i Thani (quddisa sirruhu) held the "Sere Sale" celebrations in high esteem, particularly for their role in assisting students. He insisted, "It must be done." Though unable to attend, he would stand by the door as students playfully imposed a "fine" upon him, which he accepted with grace, fulfilling whatever they wished.

("Sere Sale" in Kurdish means "New Year." Celebrated annually on the eve that connects January 13th to the 14th, it corresponds with January 1st on the Rumi calendar and is thus also termed "Rumi New Year." As the Qur’an recounts, the believers rejoiced upon the Romans' victory over the Sassanids. On this occasion, the Sadat-i Kiram allowed the holding of Sere Sale ceremonies within the madrasas. During these ceremonies, students partake in various performances and festivities. By reading a “decree,” they humorously "fine" their elders, a tradition in which these imposed fines are utilized to fulfill the needs of the students.)

HIS EMPHASIS ON SERVICE

Ghawth-i Thani (quddisa sirruhu) was ever vigilant against anything that transgressed the orders of Shariah. He ardently insisted on the execution of all services in accordance with our religion. He frequently counseled, “Neither my father, my brother, nor I have ever allowed anything haram to cross our threshold. It is for this reason that people benefit from our threshold.”

He was deeply invested in the matters of waqfs and madrasas. In his later years, he often impressed upon his family the importance of preserving these institutions. His contentment was palpable when presented with Arabic books and scholarly texts from the publishing house, a reaction accompanied by prayers and blessings. His approval and unwavering support for all acts of service were absolute. Shaykh Sayyid Mübarek el-Hüseyni (quddisa sirruhu) reflected, “My father possessed a broad vision. He desired service in all walks of life, provided it adhered strictly to Shariah.”

HIS EMPHASIS ON HEALTHY AND ORDERLY LIVING

Ghawth-i Thani (quddisa sirruhu) was a paragon of discipline and meticulousness in his upkeep. He would change his attire at the slightest hint of a stain. 

He placed great significance on donning the fistan (traditional male robe). When ill, doctors advised against it for ease of treatment, to which he responded by indicating his robe, “I have never forsaken this, wearing it night and day throughout my life.”

He cherished a yellow fistan once belonging to Ghawth-i Kasrawi, a relic treasured by a dervish in Mersin. The fistan had passed hands from Seyda Muhammad Raşid to the dervish, who eventually gifted it to Ghawth-i Thani (quddisa sirruhu) during a hospital stay—a gift that filled him with joy. Such was his affection for the robe that he seldom wore it, reserving it for the gravest periods of his illness as a shroud of comfort.

His concern for his health was meticulous; he would consult doctors at the first sign of illness and adhere to their advice with precision, never neglecting medication or exercise. When experts recommended swimming, he did so regularly, likening it to medicine. During the COVID-19 pandemic, he not only followed but also encouraged adherence to expert guidelines, ensuring strict compliance within Menzil. At the earliest opportunity, he received his vaccinations. In matters of health, as with all aspects of his life, he lived following the Sunnah.

HIS ATTITUDE TOWARDS FAMILY MEMBERS

Ghawth-i Thani (quddisa sirruhu) was the epitome of tenderness when it came to his family, displaying an extraordinary compassion, particularly towards his daughters. Yet, in the realm of justice, his meticulousness was unparalleled. Regardless of the depth of his affection, he would not permit favoritism. His children would sometimes speculate, "He holds such fondness for that person; surely, he will show special treatment." But Ghawth-i Thani (quddisa sirruhu) treated all equally—a realization that dawned only with time.

Ghawth-i Thani (quddisa sirruhu), who was very compassionate, wanted to see all his relatives every evening. Especially in the final period of his blessed life; he made this desire clear. He would call them to him. After isha prayer, he would sit with them. A few would leave after staying for a while, while others would follow Ghawth-i Thani to his room and wait for him to rest. Only then would they return to their households.

Ghawth-i Thani (quddisa sirruhu) once imparted to his children, “I have left you much to your own counsel, allowing you the liberty to act as you will—no father so readily entrusts such freedom.” This liberty, however, was always within the embrace of Islam’s commands and counsel. Thus, Ghawth-i Thani (quddisa sirruhu) expected adherence to our faith from his children whilst granting them the freedom to navigate all other aspects of life as their hearts desired.

The venerable wife of Ghawth-i Thani (quddisa sirruhu), Dade Sohbet, departed from this world on the 18th day of the blessed month of Ramadan, the 30th of April, 2021. The passing of his life companion, his cherished spouse, was a source of profound sorrow for Ghawth-i Thani (quddisa sirruhu).

DEVOTION TO THE SACRED LANDS AND MENZIL

Ghawth-i Thani (quddisa sirruhu) held a profound love for the pilgrimage to Makkah and Umrah, a yearning that occupied his heart ceaselessly. Each year he intended to go to Hajj and longed perpetually for Umrah. Allah the Most High granted him the fortune to visit these blessed lands and to perform Hajj and Umrah numerous times. When someone close to him set out for Umrah or Hajj and he could not accompany them, he would express with a heartfelt sigh, "How I wish I could join you."

A few months prior to his passing, he expressed a desire to visit Bukhara. Moreover, before his demise, he set his intentions towards Hajj once more, confiding to his family, "Inshaallah, if I recover, we shall go together."

Ghawth-i Thani (quddisa sirruhu) harbored a deep affection for Menzil. He would say, "After the holy cities of Makkah and Medina, Menzil never escapes my mind." In recent years, due to his illness, he was unable to visit Menzil for an extended period and, longing for it, he requested certain tablets related to Menzil be brought to Istanbul. Before his last departure to Menzil, whenever he encountered someone from the village, he would inquire, "How is the village?" Realizing his longing, his family beseeched the doctors for permission to travel, but his health did not allow it.

When Ghawth-i Thani (quddisa sirruhu) slightly recovered, he was able to see Menzil one last time and attend the ijazah ceremony. Upon leaving there, he said to his family, "My return here would be difficult." Thus, he bid farewell to his beloved village.

HIS COMPASSION FOR THE SUFIS

Ghawth-i Thani (quddisa sirruhu) held a boundless love for dervishes, treating them with utmost gentleness and compassion. He wished to be in their midst continually and to listen to their concerns. When he was ill, he said to the Sufis, who insisted on visiting him, "We were always with you as long as we could." Even during his final visit to Menzil, when Shaykh Sayyid Muhammed Fettah, aware of his yearning, asked if he felt at ease, he replied, "I cannot fully be at ease since I have not been able to join the dervishes, nor go to the mosque."

In his last days at Menzil, he intended to pray in the mosque five times daily, yet the doctors permitted only three. Alas, his health did not even permit that.

Ghawth-i Thani (quddisa sirruhu) cherished the mosque where he met with visitors and hosted guests. He desired everything about the mosque to be impeccable. He paid great attention to the cleanliness of the carpets, insisting on their immediate replacement if necessary. He would not tolerate the slightest deficiency in the accommodations provided for guests in Menzil. Thus, he would always inspect the mosque and the guesthouse. Upon encountering an issue, he would not delay, granting no deferment, and would command an immediate resolution.

May Allah the Almighty elevate his station and grant us the grace of his intercession.