The Service Institutions Guided By Ghawth-i Thani (quddisa sirruhu)

The issue that Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) focused on most meticulously in institutionalizing his service was adherence to the commands and avoiding the prohibitions of Islam. This was precisely why he established his foundation. Alongside this, he permitted all activities allowed by the Shariah and facilitated services in numerous fields. He oversaw these services, rectified errors, and produced solutions to problems. He tasked his children and those close to him with "service to those who serve."

Let us briefly acquaint ourselves with the main institutions of service he personally pioneered and closely monitored.

The Halidi Maarif Educational Institutions

Although Ghawth-i Thani (quddisa sirruhu) began institutionalization with the waqf (foundation), his first and foremost service institution is the madrasa. This is because it is an indispensable establishment on the Naqshbandi-Khalidi path.

The Sadat-i Kiram never neglect the madrasa; they regard it as an essential element of guidance (irshad). Since the purpose of tasawwuf is to live Islam beautifully, there can be no guidance without knowledge on the Naqshbandi path. The famed account of Shaykh Muhammad Diyauddin (quddisa sirruhu) insisting on continuing the lessons of students even on the front lines during battles with the Russians and Armenians in World War I, and his statement, "What is the purpose of fighting if it is devoid of knowledge?" is well-known.

According to the famous "unity of education" law in Türkiye, madrasas were banned, and religious education was only permitted within legally defined limits. Therefore, Islamic educational institutions cannot officially be referred to as "madrasas" today. Yet, for over a millennium in Turkish-Islamic history, educational institutions have been named madrasas, which means "a place where lessons are held, a school." Moreover, the experience of nearly every nation confirms that laws cannot eradicate the fundamental elements of social and cultural identity.

The Halidi Maarif Educational Institutions, continuing with the classical method of instruction, are today's representatives of our scholarly tradition, which stems from the Ashab-i Suffa and will, inshaallah, persist until the Day of Judgment. In this regard, it is natural to refer to the educational institutions of our era as madrasas. Additionally, their legal status and official names comply with current laws.

During the difficult period for religious education in Türkiye starting on February 28, 1997, Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) attached great importance to the continuation of scholarly pursuit despite all the pressure and restrictions. As conditions changed, he increased the number and capabilities of religious education institutions.

Since 2007, various regulations have been introduced to make classical Islamic education more systematic and prestigious. The primary purpose of these regulations is to return to the essence and to preserve tradition. Indeed, during the long period of oppression, the resources of educational institutions were extremely limited. As conditions and opportunities improved, it was necessary to make some improvements and developments to bring the value afforded to madrasas today in line with the value attributed to them in the Islamic civilization; significant steps were taken in this regard.

In this process, utmost care was taken to preserve the adabs of pursuing Islamic knowledge within the Halidi Maarif Educational Institutions, along with the improvement of physical conditions. Indeed, Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) enumerates the qualities that should be found in one from whom a disciple will learn knowledge in his work titled "El-Minhacü’s-Seni Adab-ı Şeyh Seyyid Abdülhakim el-Hüseyni":

"One should find a humble, gentle, soft-hearted, righteous scholar who lives by his knowledge, and learn from them."

In light of these fundamental principles and under the supervision of Ghawth-i Thani (quddisa sirruhu), significant financial and non-material investments were made in Islamic educational institutions. Anyone who looks at the economic operation of Menzil with a fair eye acknowledges that the majority of expenditure is used for scholarly institutions, which pursue no profit. This nullifies any accusations of "commercialization," for it defies logic for an entity aimed at earning money to pour its resources into a venture that yields no financial gain.

Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) dreamed of educating thousands of students and constructing a grand madrasa in Menzil for this purpose. He wanted to train and employ scholars with sufficient competence and numbers who could teach the essentials of faith to all Sufis and guide the proper Islamic execution of all services. The Almighty fulfilled his dreams.

In 2015, the "Rashidiyya" and "Husayniyya" buildings of the Seyyid Abdülhakim el-Hüseyni Complex in Menzil were completed. In 2016, Halidi Maarif Educational Institutions were established. Lastly, the “Baqiyya” building of the Seyyid Abdülhakim el-Hüseyni Complex was completed in 2017.

With nearly thirty institutions in Türkiye, Europe, Jordan, and Kyrgyzstan, two thousand students, and one thousand graduates, the Halidi Maarif Educational Institutions today continue our scholarly tradition with a world-class education system. They offer many opportunities thought to be reserved for colleges and universities to the service of Islamic education.

The Semerkand Foundation

In the early period of his irshad, during the mid-1990s, Ghawth-i Thani (quddisa sirruhu) embarked upon waqf work. He elucidated his reason for establishing the waqf and its purpose in the following manner:

"We founded the Semerkand Foundation to eradicate wrongdoings. To prevent these, we initiated this endeavor. We consulted, made istikharah, and established it. Upon its establishment, we have witnessed considerable material and spiritual benefits. We are very pleased; it has gladdened us. May Allah be pleased. It also conformed to official legal requirements.

The purpose of this foundation is tasawwuf. Its name being 'foundation' is not of importance. Its essence is tasawwuf. And tasawwuf is nothing but the Holy Qur’an and Sunnah. Tasawwuf is to comply with Allah's commands and to abstain from His prohibitions. There are sins that consume good deeds just as fire consumes wood and turns it into ash.

The goal of the foundation is to serve the ummah of Muhammad (sallallahu alayhi wa sallam). The purpose of conveying this to you is to rectify your intentions."

The foundation Ghawth-i Thani (quddisa sirruhu) established and for which he defined the goal, has operated under various names before finally adopting the name Semerkand Foundation.

The Semerkand Foundation prioritized dargahs. And in the 1990s, under mostly adverse conditions, it increased their resources and numbers. Concurrently, through the mullas appointed to these dargahs, a substantial mobilization of knowledge was launched. Indeed, Ghawth-i Thani (quddisa sirruhu) has stated:

"Without madrasas, the dargahs you build are as if constructed upon ice."

Continuing its path with dargah services and the mobilization of knowledge, the Semerkand Foundation has facilitated significant services through its various units and sister organizations. It has supported all the publishing activities of the Semerkand Media Group. It became the largest supporter of the humanitarian aid campaigns of the Beşir Association. Collaborating with some sister institutions like Nakış Food, it conducted food, grocery, and bulk provision services. It assisted in fulfilling the rights Muslims have over one another in situations of weddings, funerals, and illnesses. It contributed to the pilgrimage and Umrah services of Semerşah Tourism. With charity bazaars, it laid the groundwork for profitable and blessed transactions. It tended to the needs of numerous students at every level, from preschool to postgraduate education. Furthermore, it transformed Eid al-Adha into a festival of service. Through its zakat, fitr, and donation initiatives, it became the means for great charitable deeds.

Semerkand Media Group

Ghawth-i Thani (quddisa sirruhu) authored a work titled 'el-Minhacü’s-Seni Adab-ı Shaykh Sayyid Abdülhakim el-Hüseyni,' which has been published by Semerkand Publications. He always followed the releases of the Semerkand Media Group, expressing his satisfaction on various occasions. When he spotted any wrongdoing, he would alert those in charge of the operations, guiding the publishing activities to be conducted in accordance with the proper adab of service. An example of this is the name and policy change of Radio Onbeş in 2012, which occurred under the instruction of the esteemed Ghawth-i Thani (quddisa sirruhu).

Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) said the following regarding the Semerkand Magazine:

“We publish this magazine for the religion of Islam, for the education of the people, and to meet the needs of the dargahs. Sufis come; they need soup, bread, beds; these require resources. It's not possible without money; one must also work for the world, and money is needed for the continuation of service; hence, working in this manner is a righteous act. Otherwise, we do not need money. We have laid our wealth and our lives under the feet of the Sufis. The purpose of this exalted path is service. We are working on the way of the Prophet (sallallahu alayhi wa sallam), and you are also working for our magazine. We are pleased with you.”

Regarding Semerkand TV, which started broadcasting in 2010, Ghawth-i Thani (quddisa sirruhu) stated:

“In the past, service used to take place only in Menzil and at certain times. Now, alhamdulillah, our services have diversified and increased. This television service can now be watched 24/7 from anywhere in the world. It continually serves as a means of spiritual guidance (irshad). In the hereafter, it will bring you rewards; you will say, 'We did not perform such merits; we did not have such goodness,' and you will be amazed. The rewards that will be bestowed upon you are the merits of these broadcasts.”

Under the guidance and counsel of Ghawth-i Thani (quddisa sirruhu), the publishing life of the Semerkand Media Group, with Semerkand Magazine holding a special place, continues its journey.

The first issue of Semerkand Magazine was published in January 1999, thus meeting its readers and becoming the flagship publication and namesake of the Semerkand Media Group. The simple, comprehensible, and conversationally engaging style of Semerkand Magazine garnered widespread acclaim. This style not only served as an important exemplar for how Sufi publications should converse but was also followed by the rest of Semerkand Media Group’s publications.

In 2005, Mostar Magazine joined the Semerkand Magazine Family. Starting its life as a cultural-current affairs magazine, Mostar experimented with various concepts over the years. It became so embraced by many university students that an organization called Mostar Gençlik (Youth) was established.

With the launch of the Semerkand Family Magazine in 2005, Gençokur Magazine in 2013, Mavi Fidan Magazine in 2018, and Şeker Ağacı Magazine in 2020, the Semerkand Magazine Family was formed. Arabic, English, German, Bosnian, Dutch, and French versions of Semerkand magazines also joined this family.

In addition, under the umbrella of Semerkand Publications, numerous publishing brands like Hacegan, Mostar, and Eşik have joined.

Semerkand Calendars have adorned walls for years and, over time, transitioned into a digital format, taking their place on smartphones.

In the 2020s, the Semerkand Media Group also initiated a significant digital publishing movement with applications and platforms like Dergilik, Neşeli Petek, Nida, and Seyir.

Beşir Association

Ghawth-i Thani (quddisa sirruhu) always encouraged his followers to dwell in unity and fraternity, urging them to assist one another as brothers. He was instrumental in reaching out to those affected by disasters both in our country and worldwide. Most recently, during the 2023 Kahramanmaraş earthquakes, he mobilized all of Menzil’s resources for its victims. He inspired every service institution under his leadership to aid those affected. The Beşir Association, which has secured a place in the hearts of our people through its earthquake relief efforts such as search and rescue and the provision of nutrition and shelter, is one of the service institutions established and operated under the guidance of Ghawth-i Thani (quddisa sirruhu).

Founded in 2011, Beşir Association has assisted more than 70 million people in need over twelve years, providing over 63 million food parcels and 55 million clothing items, distributing over 14 million hot meals, drilling water wells sufficient to meet the needs of more than one million people, delivering over 64,000 heating aids, constructing over 10,000 brick homes, building a bamboo city for 8,000 people, and facilitating many more acts of kindness.

The words of Ghawth-i Thani (quddisa sirruhu) illuminate the reason for the love that volunteers of the Beşir Association hold for those in need, stating:

“Rabbul A’lamin is with the poor and the downtrodden. Rabbul A’lamin does not favor the self-conceited, the tyrannical, the deplorable oppressors. The more one is impoverished, has endured oppression and hardships, has conquered their nafs and devoted their body to service, the more esteemed and beloved they become in the sight of the Lord of the Worlds.”

Gençkon

Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) took great interest in students. He encouraged them to pursue their studies diligently and to craft their career plans with care. When a student approached him, he would inquire about their grades, offer prayers, and motivate them to study hard. In conversations with the officials responsible for educational services, he would impart the following wisdom:

“Ghawth-i Kasrawi would often use the metaphor of a sapling. When a tree is but a sapling, it is tender, capable of being shaped as you desire. Once it grows large, shaping it becomes difficult. You are involved with the youth; during their formative years, you can mold them beautifully.”

Even before 1993, some services for students were in place. Like all his other initiatives, Ghawth-i Thani (quddisa sirruhu) brought student services under the umbrella of a charitable foundation. Significant educational activities took place in student houses and dormitories. Special emphasis was placed not only on students’ academic success but also on their learning of the basics of Islam. Students residing in these homes and dormitories regularly received fundamental religious education. However, providing basic religious education to students living outside these residences became an inevitable necessity. Therefore, activities for fundamental religious education were organized during summer breaks. Over time, projects were developed to ensure that these activities were not limited to the summer season alone.

As years passed, educational institutions were added to the student houses. From 2008 onwards, youth clubs began to open, and scouting activities were given special importance within these clubs. There were those who found the scouting activities odd and had difficulty understanding them. However, when Ghawth-i Thani (quddisa sirruhu) was informed about what scouting entailed and its range of activities, he gave his blessing: “It is good; you may proceed; I grant permission.” When he saw some scouts serving visitors in the holy lands, he offered prayers for them. Furthermore, he recommended that the youth clubs coordinate with official institutions.

Semerşah Tourism

Established in 1999, Semerşah Tourism, in partnership with its sister organizations, has been providing a variety of travel services, particularly for the pilgrimages of Hajj and Umrah.

In his sohbahs, Ghawth-i Thani (quddisa sirruhu) declared that Semerşah Tourism was founded to facilitate a more fitting experience for Sufis on their Hajj and Umrah pilgrimages, enabling them to perform their religious duties in the blessed lands without faltering. He emphasized the importance of services during the pilgrimage, saying:

“In Makkah and Medina, people are guests of Allah and His Messenger. Serving the pilgrims is to serve Allah the Almighty and the Noble Messenger (sallallahu alayhi wa sallam). Serving people during the Hajj is of great significance. Allah the Almighty says, ‘For every one step you take towards me, I come ten steps towards you.’ In Medina, it is as if a thousand steps are taken, while in Makkah, a hundred thousand.”

Guided by the leadership of Ghawth-i Thani (quddisa sirruhu), Semerşah Tourism, honored to serve during people’s visits to the sacred cities, continues to play an important role in partnership with the Presidency of Religious Affairs in facilitating Hajj and Umrah travels.

Buhara Houses

Ghawth-i Thani (quddisa sirruhu) expressed that he cherished his dervishes as his own children. It is known that he frequently inquired with the staff to ensure all guests were comfortable during their stay. All Sadat-i Kiram care deeply for their dervishes and attend to their guests with the utmost sensitivity.

Shaykh Ahmad al-Khaznawi (quddisa sirruhu)  said:

“I fear my hair turns white with every shortcoming I see in hosting our guests. I wish to serve them with my own hands, but they do not allow it. By Allah, I would serve them with the affection of a father if I could. For in the sight of Allah the Almighty and among His servants, the greatest pride is in the attention one gives to their guest.”

The wisdom behind the establishment of the Buhara Houses lies in the Sadats’ fondness for hospitality. They have always emphasized their desire to host their followers in the finest manner.

During the pandemic, one of the most pressing issues was the form and continuity of education. Menzil has been a host to centers of learning. Naturally, the question arose of how the students there would continue their scholarly pursuits. During periods when the disease was rampant and regulations strict, a hiatus was taken from academic studies. However, when the rules were relaxed and conditions permitted, Buhara Houses, with their thousand-apartment capacity, opened their doors to students of knowledge, ensuring the continuity of education without experiencing any issues related to social distancing or cleanliness.

The developments showing the utility of Buhara Houses are not only related to the pandemic. There are many other extraordinary circumstances one could consider, such as festivals, funeral receptions, and natural disasters. Each of these, when thoughtfully considered, reveals the importance of having a lodging facility in a frequently visited locale like Menzil.

From the onset of the earthquakes in Kahramanmaraş, Buhara Houses were made available to disaster victims from neighboring towns. Thousands of earthquake victims accommodated at the facilities received not just full-board lodging services but also essential items like baby products, clothing, and hygiene materials. Special activities were organized for children. The understanding and benevolent members of the Buhara Houses transferred their lodging rights to the disaster-stricken.

Menzil

The greater the number of pious individuals dwelling in a land and the more virtuous deeds performed, the more that place is honored. If we wish a neighborhood or city to flourish, we must elevate the foundations of faith, knowledge, action, and ethics before developing and improving its structures. If saplings are planted along a path, if stones and thorns are cleared from it, if travelers greet and smile at one another, then that path surely leads to a beautiful destination.

The great masters of the Naqshbandi path have placed significant emphasis on the confluence of knowledge and wisdom, the spiritual retreat, and the madrasa. Indeed, when it comes to the Sadat-i Kiram, it is impossible to separate knowledge from wisdom. In this Noble Path, the mosque, madrasa, and dargah have become intertwined, in fact, unified. Especially distinguishing between the mosque and the dargah is quite difficult. Indeed, since Ghawth-i Kasrawi Shaykh Sayyid Abdulhakim el-Hüseyni (quddisa sirruhu) moved to this village in the early 1970s, there has been a mosque at the center of Menzil. This mosque is the first port of call for those who visit this beautiful village, the true destination they reach, and even where they lodge. Acts of tasawwuf such as repentance, bay’at, the eight conditions of intisab (pledge), Khatma-i Khajagan, rabita, and wird, which are, in a sense, dargah activities, are all performed in this mosque.

Since the early 1970s, the Menzil village has been frequented by visitors. From the very first day it became a place of interest till today, life there has been mosque-centric. With every adhan, people have gathered at the mosque, and all activities have been timed to prayer times. Students of knowledge have always studied under proficient scholars. Guests have always been hosted, with bread and soup offered. As the number of visitors increased and facilities improved, the ways these activities are practiced have outwardly changed, yet their essence and purpose have been preserved. The original modest state of the Menzil Mosque and its current fully-fledged transformation into a complex have always served the same functions and continue to do so.

The urban development project launched in Menzil in 2019 was accelerated during the decrease in the number of visitors caused by the COVID-19 pandemic that began in 2020. With this project, the visiting area of Menzil has become a living representative of our "kulliyah - complex" tradition. The mosque, marqad, courtyard, guesthouse, and soup kitchen have been expanded. A bazaar, a square of knowledge, and a hall of knowledge, as well as the entryway known as "cümle kapısı," have been constructed. The women's section has been equipped with new facilities and enriched with architectural features like the "rose path," "marqad path," and a library.

The visionary and chairman of the execution team for the 2019 – 2023 development activities in Menzil is Ghawth-i Thani Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu). He has been personally involved in overseeing the development, construction, and revival activities of Menzil, a place of devotional visitation for over half a century.

TÜMSİAD

In the Naqshbandi path, "halwat dar anjuman" is fundamental, meaning to be with Allah while amongst people. Shah-i Naqshband (quddisa sirruhu) said: "Our way is the way of sohbah; there is notoriety in the public eye and catastrophe in notoriety." The term sohbah in this advice means "closeness, to blend with the people."

Indeed, throughout history, Naqshbandis have been part of every sphere of life, considering this part of the etiquette of their path. They have placed great importance on doing everything wholeheartedly. Shah-i Naqshband (quddisa sirruhu) would not eat food cooked without passion nor accept wood carried unwillingly into his home.

Following this principle, Naqshbandis carry out their professions with sincerity and love so that the people who benefit from their products and services gain both material and spiritual value.

Ghawth-i Thani (quddisa sirruhu) has always advised his followers not to place the world in their hearts but to perform worldly tasks in the best manner for Allah’s sake and to be of benefit to others. He often repeated the following sohbah transmitted from Ghawth-i Kasrawi (quddisa sirruhu):

"It is essential for a person to intend to work for the rida of Allah for a minute or two when rising in the morning, while dressing. A person must go and work. Worldly affairs are also a necessity. Almighty Allah has decreed it. But it must be in good ways, not in the ways of evil. If one works in evil ways, they will be ruined and suffer harm; it will be a disaster for them. One must work in good ways, and intention is necessary. Allah the Exalted is the guarantor of rizq (provision). We will work because He commanded us to do so."

With these principles in mind, TÜMSİAD, established in 2005, is an organization that prioritizes professional ethics. Since its foundation, it has made significant efforts to contribute to the growth and development of Türkiye.

International Services

Ghawth-i Thani’s (quddisa sirruhu) saying, "We aspire to reach all seven billion people," has become well-known. When this statement was made, the world’s population was estimated to be about seven billion. The seven billion in his statement does not refer to a set number of people but rather to all of humanity.

All kamil murshids wish to guide all of humanity. They turn away no one who desires to learn and apply truth, goodness, and virtues. They make no distinction among people in this regard, knowing that true superiority lies in piety. Regardless of race, color, language, or religion, they invite everyone to the path of Allah, the path of truth.

Shaykh Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu) had followers and admirers from all over the world. Even within houses of ice in the arctic regions, Khatma-i Khajagan was being practiced. The foundation of this vast guidance that spread across seven continents is his compassion, mercy, and concern for the ummah of Muhammad. He has emphasized this in many of his talks, consistently encouraging believers to work tirelessly day and night so that all people might forsake evil and turn towards goodness.

Under the guidance of Ghawth-i Thani (quddisa sirruhu), international services have been conducted that almost mirror the activities in Türkiye, particularly throughout Europe. Halidi Maarif Institutions have opened madrasas in Germany, France, Belgium, Jordan, and Kyrgyzstan. Furthermore, scholars who graduated from Halidi Maarif Institutions have made regular visits to various countries around the world. Through various institutions that function within the foundation system, which Ghawth-i Thani (quddisa sirruhu) refers to as "established with consultation and istikharah," the robust coordination in Türkiye has been spread worldwide.

In summary, it can be said that:

Ghawth-i Thani (quddisa sirruhu) translated the Naqshbandiyya path’s principle of "serving humanity" into concrete actions across many fields, considering the needs of the time.

Contrary to the belief that sees tasawwuf as withdrawing from the world, he has proven that it is not just an introspective journey but also a discipline that engages with a person’s external life.

The service philosophy he pioneered is not closed-off, exclusive, or selective. On the contrary, it is as inclusive and comprehensive as possible, aiming to embrace all humanity.

His model of service was founded on coordination, avoiding the waste of resources due to disorder.

Complying with the legal regulations of the countries where services are provided is fundamental.

All service activities are transparent; their sole purpose is the welfare of the people and Allah’s rida. There is absolutely no hidden political or social agenda.