The Great Wali Ghawth-i Thani

After the news began to circulate of the passing of the great murshid of the Naqshbandi path Ghawth-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) on June 12th, 2023, countless people who loved and followed him were devastated. Millions rushed to the village of Menzil in Adıyaman, Türkiye, to attend his funeral, and millions more have paid their respects ever since by visiting the village and offering their condolences. He lived as an exemplary wali dedicated to upholding the shariah of Islam and the Sunnah of Rasulullah (sallallahu alayhi wa sallam). From his youth to his final moments, he was a beacon of knowledge, guidance, and commitment to the tenets of Islam. His tireless efforts in establishing madrasas, promoting the teachings of the Prophet Muhammad (sallallahu alayhi wa sallam), and nurturing generations of devout followers have left an indelible mark in the hearts of many. His unwavering emphasis on the importance of jamaah prayers, adherence to the Sunnah, and the weight he put on learning showcased a life dedicated to the betterment of the ummah. Ghawth-i Thani's astounding taqwa, coupled with his remarkable discipline in ensuring that every waking moment of his life was an impeccable reflection of the Sunnah, paints a vivid portrait of a life devoted to Allah and His Messenger. His legacy lives on through the countless students he has mentored, the institutions he has established, and the timeless teachings he has imparted.

In this article, we will attempt to provide a summary of his teachings and words of advice, also referred to as his sohbahs, in addition to his short biography and the systematically planned routines of his daily life.

THE SOHBAHS OF GHAWTH-I THANI

Ghawth-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni once profoundly remarked: 

"Sohbah breeds mahabbah, and it is this mahabbah that compels one to perform good deeds. Without this mahabbah, one would remain inert."

True friends of Allah are not verbose. Their guidance often transcends words; they instruct primarily through their demeanor and their "nazar (gaze)" and are preoccupied with good deeds. Those who know Ghawth-i Thani have rarely seen him talk extensively. Much like his murshid, Sayyid Muhammed Raşid el-Hüseyni (quddisa sirruhu), the presence of Ghawth-i Thani had a greater impact than his words. His every movement, whether seated or standing, seemed to embody the sunnahs of the Prophet (sallallahu alayhi wa sallam).

Though Ghawth-i Thani may not have been extensively talkative throughout his thirty years of guidance to the path of Allah, he gave some sohbahs, sometimes to individuals and sometimes to groups. Whenever possible, these dialogues were either recorded audibly or transcribed by those in attendance.

A striking feature of these sohbahs is their simplicity. Much like the previous two murshids of the Menzil way, Ghawth-i Thani eschewed ambiguous, convoluted, or open-ended expressions. Instead, he was direct in articulating his insights, often reiterating significant themes such as intention, service, sincerity, and remembrance of Allah in many of his discourses. Thus, it could be said that his sohbahs predominantly served as reminders.

A noteworthy aspect of these sohbahs, which might seem odd to those unfamiliar with the Menzil way, is their infrequent referencing of the Quranic verses and hadiths of the Prophet (sallallahu alayhi wa sallam). Historically, esteemed kamil murshids, in public khutbahs and sohbahs, often focused on the message rather than directly quoting these sources. However, in written texts such as risalahs, letters, or books, they often underpinned their messages with references from verses, traditions, or sayings of the awliya. Al-Minhaju’s-Sani provides a beautiful illustration of this approach.

In this section, we have compiled a selection of Ghawth-i Thani's sohbahs. For ease of reading, we have categorized them under respective subheadings based on their themes.

Intention

The Prophet (sallallahu alayhi wa sallam) stated: “(The value of) an action depends on the intention behind it.” (al-Bukhari, Bad’i al-Wahy, 1)

When an action springs from the intention to please Allah, it becomes commendable. But if it lacks this intent, it fails to qualify as a virtuous act.

This world is a testing ground. Continual introspection of one's intention is imperative. Thus, one should always act with the aim of pleasing Allah. The Prophet (sallallahu alayhi wa sallam) stated: “Love of this world is the root of all mistakes” (al-Bayhaqi, Shu’ab al-Iman, no. 10501). Indeed, Allah the Exalted has cursed the world.

Our revered Ghawth (i.e., Ghawth-i Qasrawi) once gave us a sohbah about intention by saying:

Upon awakening or while putting on one’s clothes, dedicating a minute or two to set one's intention is essential. Similarly, a person must engage in worldly affairs, for Allah ordained it. However, such matters must always be steered towards righteousness, not malice or wickedness. Embarking on an evil path leads to ruin, harm, and eventual disaster. Therefore, it is necessary to work on the path of goodness. Intention is also needed.

"Ya Rabbi, I strive and work for Your pleasure. My ultimate aim is Your satisfaction. You are the Razzaq-i Mutlaq (Absolute Provider). Whether I labor or not, You have promised to sustain me. 'I will provide for you,' You've declared. You have obligated us to take care of the livelihood of our family members, and You have commanded us to labor and earn. Ya Rabbi, I work to fulfill my family’s needs and to increase my thawab (divine rewards)."

When a person's heart harbors such intentions, it's as if they've spent the day in worship at a mosque.

In an era gone by, there lived a man named Ibn Usfur, infamous for his sins. One day, as he strolled through a marketplace, he spotted a child tormenting a bird. Ibn Usfur thought, “O Lord, I will persuade this child with some money, liberate the bird from distress, and perhaps by this act, attain Your forgiveness.”

After rescuing the bird, Ibn Usfur passed away a few days later. A pious neighbor, curious about his fate, approached his grave. Closing his eyes and saying “astaghfirullah” twenty-five times, the neighbor saw the man in paradise.

“You were our neighbor and often sinned,” remarked the neighbor.

“Yes, I did,” responded Ibn Usfur.

“What did you do that Allah granted you His mercy?”

Ibn Usfur replied, “Allah said, 'You freed the bird for My sake. Why shouldn't I free you from hellfire?'”

Such was Ibn Usfur’s genuine intent. Allah always seeks reasons to pardon His servants.

It's essential to constantly check one's intention and be wary of pride and arrogance.

An individual is evaluated based on their intentions. True intentions come from the heart. Allah the Exalted cannot be deceived. He perceives and understands our innermost hearts. While humans can deceive one another, Allah remains eternally undeceived.

One must maintain a sincere intention. One should not be swayed by the deceptions of the world. One's intentions must be for the sake of Allah's pleasure. No matter how hard a person works, if Allah the Exalted does not forgive them, they cannot be saved.

Dhikr (Remembrance of Allah)

Remembrance (dhikr) is the medicine of the heart, unlike other acts of worship. Acts of worship like reading the Quran earn a person a reward. However, the heart's healing occurs through dhikr. One cannot forsake dhikr by claiming fatigue, disinterest, or sleepiness. 

To engage in dhikr sporadically is damaging to the heart. Just as we don't benefit from a prescribed medication if we take it inconsistently, dhikr operates in the same manner. It is essential to perform dhikr in its prescribed count—neither too little nor too much. Taking less of a medication doesn't deliver its benefits, whereas taking too much can be harmful.

Do not perform your dhikr in heedlessness. If your heart and mind are preoccupied elsewhere, it's as if you have not made dhikr at all. Committing sins is like both wounding oneself and attempting to heal simultaneously. Such a dual act does not facilitate healing. Engage in dhikr mindfully, adhere to its prescribed count, refrain from continuous sinning, and abstain from committing sins.

The shariah (Islamic law) is the root, the tariqah (Sufi path) is the trunk, and its fruit is one's good deeds and dhikr. Without dhikr, one's spiritual endeavor remains incomplete. Dhikr is light and illumination. The shariah, tariqah, and acts of devotion form a divine slate. They reflect the light of Prophet Muhammad (sallallahu alayhi wa sallam), Abu Bakr As-Siddiq (radiyallahu anh), and the great awliya of the Naqshbandi path. It is a pure and radiant light, white as milk or snow, uncompromising in its integrity and unreservedly adverse to the slightest of blemishes.

Humans must cling to spiritual remedies like the remembrance of Allah (dhikrullah). The sound of dhikrullah repels Shaytan. Shaytan is easily frightened and flees from the sound of dhikr. However, the nafs doesn't behave in the same way. The nafs silently waits for a person to err, much like a cat patiently waiting for a mouse.

Knowledge (Ilm)

Teach the Sufis about fiqh (Islamic jurisprudence). It's essential for them to know. They must be taught how to perform prayers and other acts of worship. There are those who come from Arab villages, and it's evident they know so little. Some don't even know how to pray. Just the other day, a fifty-five-year-old man came and shared that he'd been attending the mosque for just three days. Prioritize this, hold classes, and teach them. Work for Allah, regardless of what others say. 

Come together at the sohbahs, and expand your sohbahs. Emphasize fiqh. There are those who don't know how to pray or are unaware of the specific conditions for women. Ninety percent of our Shaykh Muhammed Raşid's followers know very little.

Knowledge (ilm) is of paramount importance. Scholars are the owners of this religion. They are the ones who nurture kamil murshids. 

A Muslim must learn about ablution (wudu), the major ablution (ghusl), how to pray, and study the basics of the faith. Pursuing knowledge is obligatory. All ignorance stems from the lack of knowledge. There are Sufis who don't even know how to say the words of shahadah. Hence, everyone must study and learn.

***

Kashf and karamah can be observed both in the scholar and the ignorant. But for those without knowledge of the Shariah (Islamic law), it's pitch-black darkness. An ignorant person's lack of knowledge makes such gifts a bane, leading to their rapid downfall.

The Sufi path (tariqah) is a position of piety built upon the shariah. Without the shariah, there is no tariqah. If a building lacks essential materials like iron and concrete, it's unstable and collapses quickly. Similarly, the foundation of the tariqah is the shariah. Without a strong foundation, followers easily go astray.

To become a Muslim, one must first declare the shahadah. Then, they must accept the pillars of iman. Following that, they must uphold the five pillars of Islam. Among these pillars, hajj (pilgrimage), zakat, and fasting have specific conditions. However, salah is obligatory for every sane individual who has come of age. It's an act of worship that everyone must perform under all circumstances. Neglecting it carries severe punishment. Some scholars say its punishment lasts five hundred years, while others claim it’s seventy thousand. Even if a person is incapacitated or in dire situations, like drowning or being on the verge of death, they must perform their due prayer. They are accountable for that prayer time.

***

In all acts of worship and service, intention is crucial. Intentions should be for the sake of Allah. For forty years, we assumed that our villagers and Sufis knew how to recite Al-Fatiha correctly. We have since realized some recite it incompletely, invalidating their prayers. We, too, bear responsibility for this. Every Sufi must thoroughly learn Al-Fatiha. Without proper prayer, other deeds like Khatm-i Hajagan, rabita, and dhikrs are void.

Kashf and Karamah don't signify greatness. Caution is imperative. Once, Abdul Qadir Gilani was praying when he heard a voice: "All your deeds are accepted. Don't worship us anymore!" He reflected, realizing neither the Quran nor hadiths had such a command. If the Prophet (sallallahu alayhi wa sallam) never ceased worship, who was he to stop? He realized it was a trick from Shaytan and hurled his prayer beads at the illusion. Shattering it, the Shaytan confessed: "Oh Abdul Qadir, I've led astray seventy thousand scholars with this tactic."

Knowledge (ilm) is indeed pivotal. Great maqams can be reached only by knowledge (ilm). Scholars are the heirs to our Prophet (sallallahu alayhi wa sallam). To become an heir, one must strive. Without effort, we cannot acquire this knowledge. Knowledge is the beginning and end of all deeds. It is a righteous act. The most significant action, the grandest victory, is knowledge. Without it, one remains in ignorance.

Good Deeds

Prepare for yourself a garment for the Hereafter while you are in this world. Do not enter the Hereafter bare. Burial shrouds are decayed by the soil.

There was once a wali. He had devoted five hundred years to worship, not falling into heedlessness even for a fleeting moment. Upon his passing, Allah the Almighty inquired:

- For five hundred years, you performed good deeds. Should I reward you based on your deeds, or should I reward you by My mercy?

- Oh Lord, You granted me five hundred years of life. I never strayed from Your path. Reward me based on my deeds.

The Almighty summoned His angels,

- Calculate all his deeds. But also factor in the blessings I granted him and reward him accordingly.

After the tally, it was found that five hundred years of worship only equated to the blessing of sight for one eye. If a man were to live for five thousand years, neither his strength would suffice nor would his acts of worship settle his debts for those blessings.

The mercy of Allah the Exalted is vast. His forgiveness is divided into a hundred parts. Only one part has been sent down to this world, while the remaining ninety-nine are reserved for the Hereafter. If not for His mercy, He would turn the disbelievers into beasts. Even to the disbelievers, He grants that one part of mercy, bestowing upon them worldly wealth and intellect. The remaining ninety-nine are kept for the Hereafter, for the believers. If one can save even an atom's weight of their faith and take it into the Hereafter, there awaits great tidings. But without faith, there is no mercy, no intercession, no salvation.

***

This world is transient; the Hereafter is eternal. Even if you live a long life in this world, say a hundred years... Fifteen years are spent in childhood, not truly comprehending life. Half of the remaining eighty-five years is spent in sleep. That leaves only forty-two or forty-three years. It's a pity if one spends even this time ensnared by worldly distractions. Even the burial shroud will decay, and one will remain exposed and disgraced. However, if one departs with righteous deeds, they attain a high station. A righteous deed is one performed for Allah's sake.

All actions, through intention, can become good deeds. When one has good deeds, they become a beacon of light in the grave; darkness vanishes, and light prevails. It is essential to perform good deeds. If that's the case, one's life spent in this world won't be in vain. Death approaches, seemingly more imminent day by day. Work for this world as if you will never die, and for the Hereafter as if you'll die tomorrow. Let us strive to benefit the ummah of Muhammad. Without enduring hardships, one cannot truly savor the delights of paradise.

Good Manners

Islam is good manners. One must be gentle, patient, and modest. Look at the Prophets: from Prophet Adam (alayhissalam) to Rasulullah (sallallahu alayhi wa sallam), all were oppressed. Everyone persecuted them. Allah does not love oppressors but cherishes the oppressed. The esteemed path is to always see oneself as oppressed and to remain patient, gentle, and forbearing.

Worship isn’t just about praying salah. Performing salah is crucial, a duty every Muslim must fulfill; otherwise, the wrath of Allah ensues. One must also possess good manners, avoid lying, and work diligently. These are righteous deeds.

Avoid being harsh to anyone. Treat others with kindness and choose kind words to talk to other people. Be mindful.

Avoid pointing out others' mistakes directly. If there's gossip, subdue it. Be gentle; avoid hurtful words. No matter how angry others might be with you, remain calm and gentle. The goal is the guidance of the ummah of Muhammad. Do not retort with "You said this, you said that."

Within the Sufi community, none should hold grudges or resentment against another. If disputes arise, make peace. The most esteemed, venerable, magnificent, beautiful, and honorable among all human beings from Adam (alayhissalam) till the Day of Judgement is the leader of all prophets, Rasulullah (sallallahu alayhi wa sallam). With his gentle nature and exemplary character, he singlehandedly conquered the world.

Had our esteemed Shaykh Seyda Muhammed Raşid (quddisa sirruhu) not treated the ummah of Muhammad with gentleness, there wouldn't be such a large following. A Sufi must address another Sufi softly, explaining the truth with exemplary character, prioritizing Allah’s wishes, and not trying to curry favor with anyone whose wishes contradict those of Allah.

Humility

Avoid bickering and upsetting each other; remain humble. Allah placed the Kaaba in the lowest part of Makkah. Had He willed, it could have been built on a mountain. Yet, it's in the deepest part, signifying its high regard in Allah's sight. Just as water flows to the lowest points, Allah's mercy showers upon the humble.

Shah-i Naqshband earned his status through humility. Have you ever seen water flow upwards? It always runs down. Be humble, and let your heart be filled with Allah's mercy. Let’s benefit from this mercy and not return empty-handed. When one sees oneself as insignificant, one becomes grand in the sight of Allah. The Kaaba is physically low but spiritually high. Whoever sees themselves as grand, Allah lowers them.

Truth seekers, the Sufis, should be like the peacock and not the crow. The peacock, despite its splendid colors, bows its head, focusing on its dark feet. A Sufi should contemplate not on their virtuous traits but their flaws. For, acknowledging one’s positive traits can lead to arrogance. The peacock, with all its beauty, feels humbled because of its black feet. In contrast, the crow, though noisy and its beak smeared in all sorts of dirt and crud, behaves as if it's the only bird, cawing loudly.

Our beloved Prophet (sallallahu alayhi wa sallam) said, “A believer is the mirror of another believer” (Abu Dawud, Adab 57). According to this hadith, one cannot attain perfection unless they see in themselves the flaws they observe in their fellow believers.

When it rains, nothing remains on the hills; water accumulates in the valleys and streams. Similarly, Allah's mercy and the beneficence of the righteous flow to the humble hearts.

Being With the Righteous

Prophet Nuh (alayhissalam), despite being a great prophet, had a son who mingled with the wicked. Due to associating with such people, the son too became one of them. When Prophet Nuh (alayhissalam) pleaded with Allah, saying, “He is a part of me, a fragment of my being,” seeking intercession for his son, Allah replied, “He is not of you.” Thus, the son became one of the wicked.

Be in the company of the awliya and Sufis, for they guide us. Ghawth-i Kasrawi (quddisa sirruhu) said, “Those who sit with awliya become awliya.” One should stay away from the hypocrites. If you have knowledge and ability and can guide them towards righteousness, then it might be permissible. Otherwise, it can be harmful, and one must be very careful.

It is essential to visit the awliya. Their service to this religion is immense. They sacrificed their lives for Islam. Things were not as they are today. I recall a time during Ghawth-i Kasrawi’s era when we were in Kasrik, and the village came under a military incursion to capture Ghawth-i Kasrawi just twenty to twenty-five minutes before the Friday prayers.

Ghawth-i Kasrawi sent a message to the commander, “Can we be permitted to leave half an hour later, after performing our Friday prayers?” They agreed, saying, “Alright, you may.” After praying, they left.

In Bitlis, everyone was made to stand in line. Upon seeing Ghawth-i Kasrawi (quddisa sirruhu), the soldiers immediately stood up. The regiment commander said, “This is the true shaykh,” pointing to the others and stating, “All of you are imposters.”

Later, they requested tea and even brought some for Ghawth-i Kasrawi. They had him sit down, and without any interrogation, they released him.

Ghawth was a significant figure, and times then were challenging, unlike today. Such great souls rest here. Visiting them, reading the Quran for them, and making dua here is indeed a great blessing.

The World and the Hereafter

To work is an undertaking reserved for the worldly life. In the Hereafter, there is no work, no deeds, and no repentance. We should repent in this world before it's too late. Both in this world and the Hereafter, wealth is essential. Without money, how will one buy clothes or food? In the Hereafter, the wealthy are respected. Allah bestows ranks and opens doors for those with the 'currency of the Hereafter,’ which means for those with righteous deeds.

In this world, which poor person is highly respected? It's the same in the Hereafter. The pleasures enjoyed by the wealthy in the Hereafter cannot be compared to any worldly pleasure.

Worldly wealth can lead to torment, while the currency of the Hereafter results in rank and respect. Worldly money serves the Hereafter when used righteously. The world is cursed; let us not fall under its curse. When one’s intentions are for the sake of Allah, worldly wealth transforms into the currency of the Hereafter.

Working is obligatory. Relying on others, expecting Sufis to provide, or living off others is not permissible.

Imam Ghazali (rahmatullahi alayh) once visited a town and saw a devout dervish praying in a mosque, adorned in the attire of a true Sufi. Curious, he asked about him and was told that this dervish was always engrossed in worship. On inquiring about his means of sustenance, he learned that the dervish had a drunken brother who said, "You are on the righteous path; you focus on worship while I'll work and provide for you." Imam Ghazali remarked, “It seems the real intoxicated one is the devout.”

Worldly wealth is essential, but if the intention is for the sake of Allah, it becomes an act of worship. How would you have traveled here without money? How would you buy clothes or food? However, your goal shouldn’t be the worldly life alone; it should be the Hereafter. Aim not for worldly wealth but the currency of the Hereafter.

One reaps what they sow. If you sow wheat, you'll reap wheat. The world is the farm for the Hereafter. If you sow the seeds of taqwa, you will reap its rewards in the Hereafter.

THE BIOGRAPHY OF GHAWTH-I THANI

The Elhüseyni Family

Our Prophet (sallallahu alayhi wa sallam) had seven children. Their names were Qasim, Abdullah, Ibrahim, Zaynab, Ruqiyyah, Umm Kulthum, and Fatimah. Among the seven, only Fatimah (radiyallahu anha) had children, ensuring the continuation of the Prophet’s pure lineage.

Fatimah married Ali (radiyallahu anh). From this marriage, Hasan and Huseyn (radiyallahu anhuma) were born. The descendants of Huseyn are called "sayyid." The word "sayyid" translates to "lord, leader, master, virtuous, respectable person." These descendants are also referred to as "el-Huseyni," which indicates lineage from Huseyn and means “those descending from Huseyn, those who originate from him or have an association with him.”

In general, the family, relatives, and descendants of the Prophet (sallallahu alayhi wa sallam) are called "ahl al-bayt" or "people of the house." However, in some hadiths, Ali, Fatimah, Hasan, and Huseyn have been specially mentioned as "ahl al-bayt." Based on these hadiths, descendants of Hasan and Huseyn are specifically termed as ahl al-bayt, and this lineage is given a unique significance compared to other relatives of the Prophet.

Following a law that allowed those in Türkiye to change their surnames, the family of Ghawth-i Thani adopted the name "Elhüseyni," which reflects their origins. Ghawth-i Thani was a sayyid from the ahl al-bayt and a descendant of Huseyn; his sayyid lineage is documented. The sayyid lineage documents refers to a set of documents that trace a sayyid's ancestry back to the Prophet (sallallahu alayhi wa sallam), having a special academic and legal status in our history.

In the mid-12th century, Sayyid Bilal migrated from Baghdad to Becirman with more than ten families. "Becirman" means "tax-free, free of charge, gratuitous." As a gift, this village was given to Sayyid Bilal, a righteous man, hence named "Becirman."

Among the ancestors of Ghawth-i Thani was Ali-yi Sani, who migrated with Sayyid Bilal from Baghdad. After arriving in Becirman, Ali-yi Sani (rahmatullahi alayh) settled in Garzan, near Siirt, and founded the village of Bilvanis. The father of Ghawth-i Thani's grandfather, Shaykh Maruf (rahmatullahi alayh), moved from Bilvanis to the village of Riclek in Bitlis. Though Shaykh Maruf was not formally educated nor a murshid, he was titled "Shaykh" due to his exemplary character.

Shaykh Maruf, the only male child of Tahir Elhüseyni, had a sole male child named Sayyid Muhammad. Shaykh Maruf strongly desired his son to be educated, which Tahir Elhüseyni vehemently opposed, stating their village needed him for work. Overcoming all obstacles, Shaykh Maruf decided to educate his son, moving away from Bilvanis and settling in Kermate. The locals welcomed him. He took his son Sayyid Muhammad to Norşin to study under the tutelage of the kamil murshid, Muhammed Diyauddin. Upon handing over his son, Diyauddin declared, "Even if his bones belong to you, his flesh is now mine. You won't see him until his education is complete."

Even when Shaykh Maruf visited Muhammed Diyauddin, he would return without seeing his son. When Sayyid Muhammad completed his studies, received his ijazah, and was returning home, he encountered his father on the road. Having not seen his son for so long, Shaykh Maruf had difficulty recognizing him. When realization struck, they embraced. Sayyid Muhammad was accompanied by two disciples, and they returned to the village together.

Sayyid Muhammad (quddisa sirruhu), the son of Shaykh Maruf, pursued religious studies in Norşin and resided in Kermate and Arınç. Ghawth-i Thani's father, Ghawth-i Kasrawi Shaykh Sayyid Abdülhakim Elhüseyni (quddisa sirruhu), was born in Kermate. Sayyid Muhammad (quddisa sirruhu) had one son and two daughters. The names of the daughters are Hafize and Esma.

During World War I, Muhammad Diyauddin, who fought against the Russians and Armenians, settled in the village of Siyanis a few years after the liberation of Bitlis in 1916. Consequently, Shaykh Maruf, Sayyid Muhammad, and Shaykh Sayyid Abdülhakim Elhüseyni also began residing in Siyanis with their murshid, Muhammad Diyauddin. Sayyid Muhammad was one of the khalifahs of Muhammad Diyauddin, but he did not undertake the duty of giving irshad and kept his status as a khalifah a secret. Muhammad Diyauddin (quddisa sirruhu) migrated from Siyanis to Norşin after some time. Shaykh Maruf and Sayyid Muhammad passed away in Siyanis and were buried there. Sayyid Muhammad departed first, leaving Ghawth-i Kasrawi Shaykh Sayyid Abdülhakim Elhüseyni as an orphan who then came under the guardianship of his grandfather, Shaykh Maruf. Shaykh Maruf undertook the education of both his son and grandson. After Shaykh Maruf's passing, Ghawth-i Kasrawi settled in the village of Taruni. Ghawth-i Thani Shaykh Sayyid Abdülbaki Elhüseyni (quddisa sirruhu) was born in the village of Taruni in 1943.

Shaykh Sayyid Abdülhakim Elhüseyni had one daughter and two sons from his first marriage. His daughter passed away in Izmit and was buried in Menzil. The names of the sons are Shaykh Sayyid Muhammad Raşid Elhüseyni and Shaykh Sayyid Muhammad. From his second marriage, he had six sons and four daughters. Ghawth-i Thani was the eldest of these sons. The other sons were named Sayyid Maşuk, Sayyid Ahmed, Sayyid Abdülhalim, Sayyid Muhyiddin, and Sayyid Enver. The names of the daughters are Sayyida Aynülhayat, Sayyida Refiate, Sayyida Raikate, and Sayyida Naciye.

Learning Period

Ghawth-i Thani primarily pursued his education with his father, Ghawth-i Kasrawi, in the villages of Kasrik and Gadir. He also took lessons from two scholars in Van, one of them being Molla Cihangir. He studied in the village of his brother, Sayyid Muhammad, and with Sayyid Abdülbaki, his cousin, in the village of Dilbey. Besides Sayyid Muhammad, Sayyid Abdülbaki, and Molla Cihangir, Ghawth-i Thani took lessons from renowned scholars of his time like Molla Yasin, Molla Derviş, and Molla Abdüssamed. He often recounted to his close ones how much he loved to review his lessons and how he would memorize the content before attending the class.

Due to the restrictions on madrasas, they faced many hardships during their studies. In Kasrik, they constructed a room without a door. They would secretly climb down into the room from the roof so that inspectors wouldn't realize it was a place for studying. Despite the challenges and limited resources, they persevered. While studying in Van, Ghawth-i Thani and his fellow students were imprisoned for about a month. Even in jail, they continued their studies. Ghawth-i Thani became a beacon of guidance there. When they were incarcerated, only one person performed salah, but by the time they were released, almost everyone had started praying.

When Ghawth-i Thani was imprisoned in Van, the Sufis hesitated greatly before informing Ghawth-i Kasrawi of this. They were at a loss for how to convey that, despite his grave illness, he had been imprisoned. When they finally broke the news, their astonishment was profound, for Ghawth-i Kasrawi was overjoyed. He declared that there could be no greater blessing than this. He cited figures such as Abdulqadir Gilani, Shah-i Naqshband, Imam  Rabbani, and Shah-i Khaznah, noting that they all had been incarcerated. He proclaimed the great value of following in their footsteps. Moreover, he stressed that no amount of gratitude would suffice for Ghawth-i Thani's being wrongfully detained in the path of Allah despite having committed no crimes.

Among his family, Ghawth-i Thani appeared outwardly to be the frailest, both in health and physique. As a child and during his scholarly pursuits, he suffered a severe bout of tuberculosis. He underwent treatment in Ankara, staying in a hospital for several months. Doctors recommended a diet rich in chicken and partridge. Due to his illness, he was exempted from military service. However, officials unjustly made the exemption process difficult for him. He went to the military office in Adıyaman, only to be forwarded to Malatya. In Malatya, one of the officers treated him appallingly badly. Although Ghawth-i Thani could have lodged a complaint, he chose not to. When the commander inquired why, Ghawth-i Thani replied, “I choose not to complain. All I ask for is the exemption which I rightfully deserve.”

Ghawth-i Kasrawi held immense affection for Ghawth-i Thani. They would often go to the mosque together. In fact, if Ghawth-i Thani was late, Ghawth-i Kasrawi would wait for him at the door of his house. When Ghawth-i Thani arrived, they would proceed together. During Ghawth-i Kasrawi's illness, Ghawth-i Thani dedicated seven years to serving him.

Ghawth-i Thani's wedding took place in Kasrik. On the final day, his father even joined the festivities. Numerous scholars from the vicinity attended the wedding. From this marriage, Ghawth-i Thani was blessed with five sons. His sons were named Shaykh Sayyid Muhammed Saki Elhüseyni, Shaykh Sayyid Muhammed Fettah Elhüseyni, Shaykh Sayyid Muhammed Mübarek Elhüseyni, Sayyid Muhammed Masum Elhüseyni, and Sayyid Muhammed Emin Elhüseyni. Only two days after his wedding, Ghawth-i Thani had to travel to Siirt for a surgical procedure. From the outset of his life, he endured many health challenges and suffered greatly. Yet through patience, he achieved elevated spiritual stations and divine favors.

Ghawth-i Thani cherished Kasrik, the place where he spent his childhood and youth, and pursued Islamic knowledge. He had a special affection for mulberry trees, saying, "When people eat from these trees, it's a charity, and when animals eat from them, it's also a charity."

Service Period

The life of Shaykh Sayyid Abdülbaki Elhüseyni during the healthy times of Ghawth-i Kasrawi (quddisa sirruhu) was spent in scholarly pursuits. His time during the healthy years of Seyda Muhammed Raşid Elhüseyni’s (quddisa sirruhu) life was devoted to service. He served extensively at the Menzil dargah. He carried and distributed soup and bread for the Sufis. Such was his humility and dedication to service that the Sufis couldn't even recognize that he was the brother of Seyda. He always conducted himself with the utmost respect in the presence of Seyda Muhammed Raşid Elhüseyni.

About 40-45 years ago (around 1980), he had an accident and fell from a flight of stairs. Some bones in his back were broken. This injury would trouble him throughout his life.

During the military regime in Türkiye that started on September 12th, 1980, permission was not granted to build a dome at the Merkad-i Sharif. The constructed dome had to be demolished. Seyda Muhammed Raşid Elhüseyni instructed the Sufis, saying, “Let the soldiers not destroy it, you dismantle it.” The Sufis, in tears, took down the dome they had built with their own hands. Ghawth-i Thani, who also participated in this demolition, was deeply saddened. He prayed to Allah the Almighty to bless him with the construction of a beautiful and grand shrine. Allah the Exalted accepted his prayer, and in 1995, the Merkad-i Sharif building was built. Its dome became the first dome of Menzil. Over time, Menzil was adorned with domes everywhere. Today, there are over a hundred domes in Menzil. 

In 1983, when the soldiers intended to forcibly relocate Seyda Muhammed Raşid Elhüseyni to Gökçeada in Türkiye, they arrived in Menzil at night. Earlier that day, Ghawth-i Thani had left Menzil as his mother was unwell. In Diyarbakır, the authorities caused a great deal of distress to him. They mistook him for Seyda and thought he had evaded them. Somehow, Ghawth-i Thani managed to travel to Bursa. That night, soldiers came to Menzil and took Seyda Muhammed Raşid Elhüseyni to Gökçeada. Ghawth-i Thani then moved from Bursa to Gökçeada. After staying about a month, he returned to Menzil. Throughout the forced relocations of Seyda to Gökçeada (and later to Ankara), he was mostly in Menzil, occasionally visiting Seyda Muhammed Raşid Elhüseyni or sending family members to him. The forced relocation ended in 1986, and Seyda Muhammed Raşid Elhüseyni returned to Menzil.

In 1988 (or possibly 1989-90), Ghawth-i Thani received the mantle of khalifah from Seyda. After the passing of Muhammed Raşid Elhüseyni in 1993, he began his irshad. Within a few years, he visited the sacred shrines of the venerable Sadat-i Kiram (quddisa sirruhum). Along with the shrines in Türkiye, he also traveled to those in Central Asia. Thus, in the initial years of his irshad mission, he paid homage to the great Naqshbandi masters, reminding his followers of the significance of the noble lineage of awliya known as Al-Silisah al-Dhahab (the Golden Chain) he followed. For 30 years, he conscientiously carried out this duty of irshad, guiding Muslims on the Naqshbandi path.

Irshad Period

Throughout his spiritual guidance period, Ghawth-i Thani mostly resided in Menzil. In the initial years of his irshad, he typically spent the summer months in Afyon. In the 1990s, he commissioned the construction of the Kasr-ı Arifan Complex in the Tepeören village of Istanbul's Pendik district. By the 2000s, the construction of this complex was completed, and Ghawth-i Thani began receiving guests there during the summers. Thus, he continued to spend most of the year in Menzil and summers in Istanbul. Wherever he was, he always remained connected with his visitors, convening for each of the daily prayers. Unless severely ill, he never kept his distance from his followers, who loved him dearly. Due to escalating health issues, he couldn't leave Istanbul during his last two years, apart from the summer months. In late May 2023, he made his final visit to Menzil and participated in the ijazah ceremony. By mid-June, his condition worsened, and he started receiving continuous treatment at a hospital in Istanbul.

His Family Life

Ghawth-i Thani (quddisa sirruhu) was very affectionate towards his family members, and particularly so towards his daughters. However, he always maintained justice. He was meticulous about fairness. No matter how much he loved someone, he did not show favoritism. His children sometimes thought, “He must love this one more; he probably treats them more special.” But Ghawth-i Thani (quddisa sirruhu) treated everyone equally; he was just to everyone, and he never acted unjustly. He tried not to make it too obvious who he loved. If it became apparent, he would act even more carefully. It took a long time to understand how much he loved someone, ensuring fairness among his loved ones.

Ghawth-i Thani, being a very compassionate person, wanted to see all his close family members every evening. Especially in the later stages of his life, he made this desire clear. He called his family members to him, asking them to come. After the Isha prayer, he would sit with them. Some of the family members would leave after sitting for a while. Some would wait until Ghawth-i Thani retired to his room to rest. Once he went to his room to rest, the remaining family members would return to their own homes.

He told his children, “I have let you be very free; you did as you pleased. No father would easily allow his children so much freedom.” This freedom was conditional on observing justice and following Islam's commands and recommendations. Thus, Ghawth-i Thani only asked his children to follow our religion and allowed them to act freely in all other matters.

Ghawth-i Thani’s wife, Dade Sohbet, passed away during the last ten days of Ramadan in 2021. He was deeply saddened by the passing of his life companion, his beloved wife.

A DAY IN THE LIFE OF GHAWTH-I THANI

Ghawth-i Thani began his day by waking up for the pre-fajr tahajjud prayer. He would perform this prayer, then engage in dhikr. He prayed the five daily prayers in jamaah, especially wanting to pray in the mosque. If possible, and if his health permitted, he would definitely go to the mosque. Even if he couldn't go to the mosque or was ill, he prayed in jamaah. Until the end of his life, he never abandoned jamaah prayers. He always instructed his close ones to pray in jamaah. After the morning prayer, he would listen to the questions and concerns of his Sufis. Similarly, after the evening prayer, he would do the same. However, as visitors increased, it was no longer possible to continue this. After the morning prayer, he would rest, then wake up to perform the Duha prayer and have breakfast. After the Dhuhr prayer, he received guests in his room. After the Asr prayer, he engaged in recitation and read a juz (20 pages) of the Quran in the mosque. On Fridays, he read this juz in the Merkad-i Sharif. During Ramadan, he would read another juz from the Quran after the night prayer in line with the traditions of the Sadat-i Kiram, but he didn’t stop there. He spent almost all of his free time during Ramadan reading the Quran. After the afternoon prayer, he would have his evening meal. After the night prayer, he would chat with his family and eat fruits. Ghawth-i Thani had two meals a day. One before Dhuhr and the other after the Asr prayer. In addition to these meals, he ate fruits after the Isha prayer. He loved salads. He enjoyed eating the thin, round bread from Medinah, which is called "Buhara Bread" or "Afghan Bread.” He ate ice cream almost every day and loved it dearly. He never parted from his tea, drinking it frequently, but in the last few years of his life, he drank it less often. After the Isha prayer and after spending some time with his family members, he would rest, ending his day. He paid great attention to time management and lived a planned life. Every minute, every second of his day was scheduled to organize what he would be doing at any given time. He was extremely meticulous about this.

The Importance He Gave to the Sunnah

Ghawth-i Thani rigorously adhered to the noble Sunnah. He greatly emphasized following the Sadat-i Kiram and adhering to the adabs of the Naqshbandi path. Indeed, when we look at their adabs and deeds, we see that most of them are based on the Sunnah. To a large extent, adhering to adabs means adhering to the Sunnah. Despite being very ill one day, Ghawth-i Thani painstakingly moved his fingers to unbutton the bottom button of Shaykh Sayyid Muhammed Fettah's robe. Unable to reach the top button, he gestured for someone to unbutton it, stating, “Ghawth-i Kasrawi (quddisa sirruhu) did so.” He regarded the sunnah prayers as crucial as the obligatory prayers, and he constantly advised his family members to perform them regularly. He himself consistently performed these sunnah prayers.

The Importance He Gave to Ilm

Ghawth-i Thani greatly loved madrasas. He had a deep affection for scholars and students. He emphasized that madrasas, scholars, and students are the foundation of religion. Without them, people would not be able to learn their religion. He explained that the continuation and spread of Islam is facilitated by madrasas. Muhammed Emin Elhüseyni conveyed an anecdote related to this:

“After the passing of Ghawth-i Kasrawi, Ghawth-i Thani wanted to establish a small madrasa consisting of one or two rooms. Due to excessive pressures on madrasas, he couldn't do it and was deeply saddened. He prayed to Allah. He intended to establish a large and beautiful madrasa in Menzil if the opportunity arose. Time passed, and by the grace of Almighty Allah, it was bestowed upon Ghawth-i Thani to build the Sayyid Abdülhakim Elhüseyni Complex.”

Regarding the Sayyid Abdülhakim Elhüseyni Complex, Ghawth-i Thani stated, “There is no other madrasa like this in the world.” He personally attended the ijazah ceremony held there in May 2023 despite his severe illness. When advised to rest due to his poor health, he emphasized the importance he gave to knowledge. At this ceremony, he called one of the officials from the complex, pointing to the thousands of students in the area, and said, “This is the answer to my prayers.” 

Due to the pressures on madrasas and the challenges faced in acquiring knowledge, he prayed to Allah to bless him with thousands of students. As the years passed and the number of educational institutions, teachers, and students increased, he continually inquired about the current count. Seeking to please and delight Ghawth-i Thani by reporting the increasing numbers, Shaykh Sayyid Mübarek Elhüseyni (quddisa sirruhu) once remarked, “You wanted a thousand, and it became a thousand. Then you wished for two thousand, and it became two thousand. Now you want three thousand?” to which he replied, “I also desire five thousand and ten thousand,” thereby expressing his deep affection for scholars.

Ghawth-i Thani penned a work titled "Al-Minhaju’s-Sani fi Adab-i Shaykh Sayyid Abdülhakim Elhüseyni." He devoted much effort to its composition, consulting extensively with Sayyid Galib Elhüseyni about the book. He deliberated on every sentence. Once the book was published, he greatly recommended his loved ones to read it. He gifted copies to his close associates, insisting they read it and paid close attention to see if they did.

Ghawth-i Thani also gave great importance to the Sere Sale ceremonies, especially because they aided students. “You must do it,” he would say. Though he couldn't participate in the ceremony, the students would "fine" him at his door. Accepting his "fine" gracefully, he gave the students whatever they asked. (The Sere Sale ceremonies, which signify the importance Ghawth-i Thani gave to knowledge, translates as "New Year" in Kurdish. Celebrated on the night of January 13th and transitioning to the 14th, it's also known as "Rumi New Year" since it coincides with January 1st in the Rumi calendar. As stated in the Qur'an, believers rejoiced when the Byzantines triumphed over the Sassanids. Therefore, Sadat-i Kiram appreciated the holding of Sere Sale ceremonies in madrasas. During the ceremony, students organize various shows and have fun. In some events, they "fine" their elders by reading decrees. According to tradition, the fines – which the elders are obligated to pay – are used for the students' needs.)