BEŞİNCİ BAB · SEKİZİNCİ FASIL · Dokuzuncu Madde
The Ninth Item
Concerning the passing of Derviş Osman Hüsnü Hakîrullah (may Allah have mercy on him), a mine of gentleness and modesty, who was in the position of devoted servant and son to the most venerable Shavkh Ismail Tillovî Fakîrullâh (may Allah have mercy on him), and the consolations and wise counsel offered by the Shaykh upon his passing, as related through his insightful words.
Beloved! Know that our deceased father was born in Hasankale in the year 1081 of the Hijri calendar [1670 CE]. He pursued knowledge for approximately thirty years, attaining the rank of Çelebi and dedicating himself to learning. In the year 1110 of the Hijri calendar, he began to suffer from a burning fever. In 1115, he grew weary of this world, filled with a desire to find a perfect guide. For this purpose, he migrated to Erzurum and remained there for four or five years.
In the year 1122, he set out on a journey intending ten years of travel, reaching a distance of ten days from Erzurum, and it was there that he found the unparalleled beloved he sought. Through his grace, he spent ten years in bliss, and all sorrow and grief were transformed into joy and tranquility. By virtue of his discourse, he attained the rank of the select among the saints (the special attributes of sainthood). He gained insight into the conditions of those dwelling in graves and derived pleasure from experiential revelations. He became attuned to the contents of hearts and knew what passed through minds and imaginings; that is, the visions of those present before him would manifest within his heart.
Wild beasts and birds did not flee from him. He remained in this world for fifty-two years, attaining all his desires. Yet, with his lofty aspiration, he yearned to attain union with the Most High, the summit of all degrees of perfection.
[According to those possessing special knowledge], he perhaps expelled all other stations and acts of grace considered as being “other than” from his thoughts and removed them from his sight. This desire could only be fulfilled through death—his attainment.
Even among his friends, Molla Ziyad, a mosque imam in that village, saw him in seclusion and asked our deceased father, "While you possess such a precious one as your son [363/a], have you not yet attained your desire after ten years?"
He responded with these words: “I have not yet reached my ultimate goal. Let us make a pact that when I attain it, I will inform you; even if you are asleep, I shall awaken you.”
Ten days after this statement, our revered father fell ill, and the aforementioned imam remained at his service for five nights and five days. During this time, he did not eat or drink anything nor utter a word, but lay in a state of unconsciousness due to the intensity of his condition. For his age had reached fifty-two years, and his term was complete. This occurred in the year 1132 Hijri, during the first half of the month of Rajab (May 1720).
My closest confidant, my mother and father, my companion in sorrow, my roommate, my fellow traveler on a strange path—Derviş Osman Efendi—passed away into the afterlife near dawn on Friday night. He migrated from this realm of adversity and suffering to the world of reunion. He drew close to Allah by sacrificing his life on the path of truth.
I, an orphan, slept that night in another guest room. Upon waking the next morning and desiring to see my ailing father, those attending him (in order to comfort me) did not speak the complete truth.
They said: "Go first and perform your prayers. Then come here; he is now at ease." Believing their words, I went to the mosque and saw that all the congregation were weeping until my arrival, after which they wiped away their tears. Still, I could not comprehend the situation and assumed it was a widespread illness.
After performing the prayer, I returned to our room and found that my father had departed. (Upon his departure) how can I find joy here; my task is complete. My heart’s dwelling was shrouded in black clouds of grief and sorrow, and I felt as if it were shattered by the longing for the deceased.
I would have cried out with such lamentation and wailing that a single “ah!” would cause the ceiling of the room to collapse and my cries to soar to the heavens. Just as I was preparing for this, I saw that a gathering had opened up, and our revered Shaykh had arrived. His arrival banished the grief and sorrow from within me. Rising to my feet, I said in my heart: “It is improper to weep and wail now; I will be patient. I know how I shall lament after our beloved Shaykh departs.”
The Shaykh greeted everyone and stood at the head of the bed of the deceased, his beloved son, and recited a prayer for the soul of that one who was a martyr by love, then entered into contemplation.
This humble servant remained standing before our revered Shaykh, at the feet of my deceased father. It happened that precisely at that moment arrived the time and hour when the grace of Allah would descend.
Immediately, I saw that our Shaykh raised his blessed head and with a gaze possessing alchemical power, looked upon my face and smiled, uttering only the words “Molla Ibrahim, Molla Osman,” to console this orphan. At that instant, a light like lightning emanated from his blessed chest and remained there. In that moment, my heart trembled within my breast; grief and sorrow vanished, replaced by joy and delight. The father of that realm revived this orphan and withdrew into his own abode. My heart was so filled with that bliss that the delights overflowed from my senses. (Through the favor of the Shaykh) being clothed in new green garments as if for a festival made that day the greatest celebration and ceremony for this orphan.
My friends, who were holding onto their previous thoughts and suffering sorrow, were astonished to see my joyous state. May Allah Most High immerse my father in the sea of mercy so that his son may not be saddened either in his life or by his death.
Allah'ı tevhid etmektir. Kalp, Allah'ın zikrini yapmaktan başka bir şeyle meşgul olmazsa paslanır. Molla! Zikir, kalbin gıdasıdır. Molla! Zikir, kalbi temizler ve onu arındırır. Molla! Zikir, kalbe nur saçar. Molla! Zikir, kalbi Allah'a yaklaştırır. Molla! Zikir, kalbi dertlerden uzaklaştırır. Molla! Zikir, kalbin en güzel süsüdür. Molla! Zikir, kalbin en lezzetli yemeğidir. Molla! Zikir, kalbin en tatlı içeceğidir. Molla! Zikir, kalbin en şifalı ilacıdır. Molla! Zikir, kalbi Allah'a ulaştırır. Molla İbrahim! Sen de zikrini hiç aksatmamalısın.
Molla! Nefsini terbiye et. Çünkü nefis, emri bilinmeyen bir ordu gibidir. Molla! Nefsine hakim olursan, Allah sana yardım eder. Molla! Nefsine boyun eğerse, seni helak eder. Molla! Nefsi terbiye etmenin yolu, onu zikirle meşgul etmektir. Molla! Zikir, nefsinin şeytanını kovar. Molla! Zikir, nefsinin arzusunu söndürür. Molla! Zikir, nefsinin kibirini kırar. Molla! Zikir, nefsinin riyayı giderir. Molla! Zikir, nefsinin hevâsini boğar. Molla! Zikir, nefsinin gamını hafifletir. Molla! Zikir, nefsinin kederini unutur. Molla! Zikir, nefsinin hüznünü siler. Molla! Zikir, nefsinin acısını dindirir. Molla! Zikir, nefsinin zehrini yok eder. Molla! Zikir, nefsinin küfrünü giderir. Molla! Zikir, nefsinin günahlarını affettirir.
Molla İbrahim! Sen de sabretmelisin. Çünkü sabır, Allah'ın sevgisini celb eder. Sabır, dertlerin devasını verir. Sabır, kalbi güçlendirir. Sabır, imanı artırır. Molla! Sabır, dünyada rahatlık ve âhirette cennet demektir. Molla! Sabretmek, Allah’a tevekkül etmektir. Molla! Tevekkül etmek, Allah’ın rızasına boyun eğmektir. Molla! Rıza göstermek, Allah’ın hikmetine güvenmektir. Molla! Güvenmek, Allah’ın yardımını istemektir. Molla! Yardım istemek, Allah’a yönelmektir. Molla! Yönelmek, Allah’a yakınlaşmaktır. Molla! Yakınlaşmak, Allah’ı sevmektedir. Molla! Sevgi, Allah’a ulaşmaktır.
Molla İbrahim! Sen de hoşgörülmelisin. Çünkü hoşgörü, kalbi yumuşatır. Hoşgörü, insanları sana çeker. Hoşgörü, düşmanlarını bile sana sevdirtir. Molla! Hoşgörmek, Allah’ın rahmetini celb eder. Molla! Rahmet görmek, dünyada huzur ve âhirette cennet demektir. Molla! Hoşgörülmek, sabır göstermektir. Molla! Sabır göstermek, tevekkül etmektir. Molla! Tevekkül etmek, Allah’ın rızasına boyun eğmektir. Molla! Rıza göstermek, Allah’ın hikmetine güvenmektir. Molla! Güvenmek, Allah’ın yardımını istemektir. Molla! Yardım istemek, Allah’a yönelmektir. Molla! Yönelmek, Allah’a yakınlaşmaktır. Molla! Yakınlaşmak, Allah’ı sevmektedir. Molla! Sevgi, Allah’a ulaşmaktır.
Molla İbrahim! Sen de teslim olmalısın. Çünkü teslim olmak, kalbi rahatlatır. Teslim olmak, insanları sana saygı duymasını sağlar. Molla! Teslim olmak, Allah’ın kaderine boyun eğmektir. Molla! Kaderine boyun eğmek, Allah’ın hikmetini anlamaktır. Molla! Hikmeti anlamak, Allah’a yakınlaşmaktır. Molla! Yakınlaşmak, Allah’ı sevmektedir. Molla! Sevgi, Allah’a ulaşmaktır.
Molla İbrahim! Sen de rıza göstermelisin. Çünkü rıza, kalbi huzura boğar. Rıza, insanları sana hayran bırakır. Molla! Rıza göstermek, Allah’ın takdirine boyun eğmektir. Molla! Takdire boyun eğmek, Allah’ın hikmetini kabullenmektir. Molla! Hikmeti kabullenmek, Allah’a yakınlaşmaktır. Molla! Yakınlaşmak, Allah’ı sevmektedir. Molla! Sevgi, Allah’a ulaşmaktır.
Molla İbrahim! Sen de aşk ile yanmalısın. Çünkü aşk, kalbi yakar ve onu arındırır. Aşk, insanı Allah'a doğru çeker. Molla! Aşk, kalbin en güzel meyvesidir. Aşk, ruhun en tatlı şerbetidir. Aşk, gönlün en derin denizidir. Aşk, kalbin en yüce zirvesidir. Aşk, kalbin en parlak güneşi. Aşk, kalbin en yakın dostu. Aşk, kalbin en saf sevgisi. Molla! Aşk ile yanmak, Allah’a ulaşmaktır.
Molla İbrahim! Sen de Hakk'ı bilmelisin. Çünkü Hakk'ı bilmek, kalbi aydınlatır. Hakk'ı bilmek, insanı doğru yola yönlendirir. Molla! Hakk'ı bilmek, Allah'a yakınlaşmaktır. Molla! Yakınlaşmak, Allah’ı sevmektedir. Molla! Sevgi, Allah’a ulaşmaktır.
Molla İbrahim! Sen de ölmelisin. Çünkü ölüm, kalbi arındırır ve onu Allah'a ulaştırır. Ölüm, dünyadan ayrılmaktır. Ölüm, âhirete göç etmektir. Molla! Ölüm, bir dönüş yoludur. Ölüm, bir başlangıçtır. Molla! Ölüm, gerçek hayattir. Molla! Ölmek, Allah'a ulaşmaktır.
Love is such. Whoever has the desire for it within their heart will surely find their Lord. For He is close to His servant and even with him.
Molla Ibrahim! Asceticism is customary for one who loves God (the lover); reducing eating and drinking brings health and ease. Molla! My father’s book says that meat broth does not hinder asceticism. For he would eat from it once in five days and drink water with a bowl like this (that you see) once in five days. But if someone were to go one day without water and drink a cup, their asceticism would be ruined. Molla! The origin of this bread is melted clay tree fruit. I eat what I find, one meal per day and night.
Molla Ibrahim! Reducing sleep brings tranquility and joy to the person. Molla! Nights are the daylight of those who love God (the lovers); nights are the confidante of the mystics. Molla! Even when I was at the beginning of this state (of spiritual journey), I loved the nights and waited for the dawn, watching how the light spread. Now, after performing night prayer, I refresh myself with ablution and sleep as much as God wills. Molla Ibrahim! Silence is clear wisdom and a beautiful summary. Molla! The silence of the tongue helps the silence of the heart. And the silence of the heart opens the door to knowledge of the Lord. Molla! A person’s salvation lies in mastering their tongue. The pen is one of two tongues.
Molla! Keeping secrets is a necessary friend; for concealing and safeguarding them is essential. Do not tell your secret to anyone other than a trusted friend. Do not speak every truth. Molla! Uttering heartfelt states publicly diminishes the state within a person, and that is loss. If a secret of one of creation is revealed, how can one reveal the secret of the Creator? Molla Ibrahim! Comfortable seclusion is sought; salvation is in unity. Molla! People cannot harm our state; people cannot ruin anyone’s actions. Molla! We purified you with your heart. Be with your Lord. Let no desire for anyone remain within you, nor inclination towards an enemy. Molla! We have nothing to do with creation. We pay no attention to the universe. For conversation with the people is only a headache. Whereas *üns* (intimacy) is cutting off connection from everyone but God.
Molla! The people are the greatest obstacle to the opening of your insight and attaining the station of witnessing. You yourself are an obstacle to your heart’s witnessing of its Lord. For you are veiled from Him by them. In short, Truth is veiled from you, and you are veiled with Truth. Molla! Be with God and act as if the people do not exist. In your dealings with the people, act as if your self does not exist. If you can be with God as if the people do not exist, that is unity. Then you will become non-existent in everything. If you are with the people as if your self does not exist, that is justice and eternity. Molla! Only the people and the Creator exist. If you choose the Creator from these two, then say: “My enemy is none but he who disbelieves in the Lord of the Worlds.” (See Chapter 26, Verse 77)
Molla! You are between God and the people. If you tie your heart to them, they will lead you to ruin; and if you tie your heart to God, they will serve you. So leave the people and enter your own heart. In the secret of solitude, you will find your friend. Molla Ibrahim! The most virtuous remembrance is saying “La ilaha illallah.” The repetition of the Most Beautiful Name increases love for God in the heart. God remembers and loves only those who remember Him. Molla! The truth of remembering God is completely forgetting everything else. If you forget everything, you will remain alone with God. Whoever says "La ilaha illallah" five hundred times a day and secretly recites the Most Beautiful Name as much as He wills, then he has entered the path of the saints. Our way is the Üveysi path, and this instruction comes from Allah, Exalted be He.
Molla! The rememberer (zākir) is one whose heart contains no thought other than of God, who does not lose that thought in his heart, and who inclines to none but Him. Constant remembrance is the sustenance of souls. Molla Ibrahim! Wholeness of thought is characteristic of blessed saints. Contemplating your own existence for an hour is more beneficial than performing a year of worship to prove your existence. Molla! *Hawātir* are hidden addresses that come to the heart. If it is a call from an angel, its name is inspiration; if it is a prompting from Satan, its name is suggestion; if it is a deception from the self, its name is desire; and if it is a reminder directly from Truth, then those are the *hawātir* of God (true thoughts). The sign of inspiration is that it returns with an increase in accordance with intellectual truths. The sign of suggestion is that it returns with an increase contrary to knowledge. The sign of desire is that it persists strongly until evil and ugly deeds are achieved. The sign of the *hawātir* of God is that they come to the heart with strength, pleasure, and knowledge. When a person finds this, he immediately knows that he is doing good. He is filled with joy; knowledge, gentleness, ease, safety, surrender, acceptance, mercy, recognition, love, and wisdom accompany him. Whoever eats forbidden things cannot distinguish between the *hawātir* of God and suggestion, desire, and inspiration. Know that the heart is a guest house for all kinds of *hawātir*.
Molla Ibrahim! Have trust in God and entrust your affairs to Him. Molla! Entrust yourself to God and surrender your work to Him. Molla! You are like us; entrust your work to God. Molla! You are included in our account. We will send from what we eat to your household and offspring. Molla! The one who has trust, his water is in the well, his bread is in the unseen. For the one who has trust has no place for them in his heart, nor does he have money in his pocket. Molla Ibrahim! Each of these (things mentioned) becomes a burden on whoever prefers himself. Molla! Seeking and desiring something is a calamity; entrusting your work to God is ease.
The one who has faith in Allah is the one who knows that he is not able to do anything without Him. Just as Molla Ibrahim was tested by fire and did not ask for help from anyone but Allah, so too should you place your trust in Allah alone. He asked, "Do you need something?" and replied, "No, from You, yes." And when asked why he didn't request it, he said, "Because you know my condition."
Allah says to Yusuf (a.s.) when he sought help from his companion in prison, “How did you tell your story to a weak creature? How did you present your need to him? For surely the Giver and the Withholder are I. The one who benefits and harms is I.”
Indeed, trust, submission, surrender, patience, and contentment are the foundations of the path that leads to Allah. Molla Ibrahim! Patience is the foretaste of sweetness, while haste is a trap of Satan. To be patient is to be safe. Molla! Allah is the Forbearing One and loves those who are forbearing. He tests His servant and then helps him. Molla! Knowledge is attained through striving to learn, and forbearance is attained by striving to be forbearing. The heart is a kingdom; its throne is unity (tawhid), and its crown is forbearance. For knowledge is a high station, and forbearance is a great generosity.
Molla Ibrahim! Whoever is content with Allah, Allah will be content with him. To be content with fate is the characteristic of the pious. Molla! A misfortune from the Beloved is like a gift; to hate the giver of a gift is a grave error. Molla! What Allah wills is good, and the best of deeds are those of Allah. So be content with Allah’s decree.
Molla! The first station of gnosis (ma'rifa) is to be patient with Allah’s will, its middle is to be pleased with His will, and its end is to be in accordance with His will. Molla Ibrahim! You who have been promised knowledge and love of Him. The grace of Allah comes not through effort and striving, but through His favor and guidance. Molla! If you desire the knowledge of Him for ten days with sincerity and perseverance, He will surely grant it to you. Perhaps with a single turning and day, He will guide you.
May the Most High, who is free from all imperfection, grant you what you seek. May Allah grant you your desires through prayer. May Allah enable your soul to reach the knowledge of Him – so that he may know His majesty through it. The light of gnosis in the heart of a gnostic is like the sun in the world; when it rises, it illuminates those who depart from its radiance.
Devotion and gnosis ennoble the servant, while their opposites enslave him. If you know your self to be abased, you will know your Lord to be exalted. If you remain ignorant of Him, you will be restless. If you know Him, you will find peace and tranquility. For knowing Allah brings happiness in both worlds. And love for Allah is the light of the eye.
Molla! Love is the fruit of gnosis, and gnosis is primordial guidance. Molla! The first star to rise in the sky of the heart is the star of wisdom. Then follows the moon of knowledge, and then the sun of gnosis rises. Through the radiance of the star of wisdom, you perceive the realities of things; through the radiance of the moon of knowledge, you perceive the world of meaning; and through the light of the sun of gnosis, you behold the Presence of the Most High.
Molla Ibrahim! Whoever has a beloved like Allah cannot incline to anyone else. Whoever has a physician like Allah cannot trust anyone else. Whoever has a friend like Allah cannot be afraid of anyone else. Whoever has a master like Allah cannot be preoccupied with anyone else. Whoever has beauty like Allah cannot behold anyone else.
As Allah says, “Whoever claims to love Me but harbors affection for someone other than Me is a liar.” Molla! He who loves Allah prefers Him over others. The time of one who abandons all others for the sake of Allah is solely devoted to Him. Allah loves those who love Him. Molla! He who loves Allah closes the doors of idle talk to his nafs and shuts the doors of both worlds to his heart in every situation.
Molla! Not every soul is worthy of remembrance, nor is every heart worthy of bearing the love of the Mighty Allah. The hearts of those longing for Allah are illuminated by the light of Allah. So when they speak, light emanates from their breath. Molla Ibrahim! Desire carries the servant to distant lands; He is near and answers prayers. How can we long for Him? Perhaps we love those whom He loves, and we love that which He loves. Molla Fakirullah! I love what You love. Molla! From the day the heavens and earth were created, you have been our beloved.
Molla! You were not created for paradise or hell, but perhaps you were created for the sake of our love for you. You are our offspring; just as you are like Abd al-Qadir. You are mine, so be shameless and return to me quickly; for you are Mine. Whatever you do will be accepted by Us. Molla Ibrahim!
(Sometimes) what is near seems far, and what is far seems near. Wherever you may be, you are with Me. If I cast you into the sea, I shall surely bring you back. Molla! As long as we nurture you here, Allah is with you. He will help you and protect you. May Allah grant you a long life, righteous offspring, and a blessed end.
Molla Ibrahim! The purified soul is a star, the sound heart is a moon, and the pure secret is the sun. The station of the nafs is the door, the station of the heart is the Presence, and the station of the secret is…
Being in presence at the time of seclusion is to remain with Divine Essence. So take wisdom and first give it to the heart. The heart then gives it to the self (nafs), the self projects it to the eye, and from the eye, it reaches the tongue and the pen. O seeker! As a believer performs righteous deeds, the self returns to the heart. With the continuation of righteous deeds, the heart transforms into spirit (ruh), the spirit into secret (sirr), and ultimately attains the station of annihilation (fanā). Then that state of annihilation transforms and becomes existence (wujud). At that time, your Lord waters it with what He provides and cultivates it as He intends. O seeker! Whenever you seek these things through reason and intellect, then you fall into error. But whenever you seek them through poverty (faqr) and awe (hayrat), then you attain guidance. You will achieve the secret, “Wherever you are, [God] is with you” (al-Hadid 57/4) in this world and the Hereafter. O seeker! When you are with Him, He becomes a veil from you; when He is with you, He distances you from Him. So annihilation is your departure from yourself, and abiding presence is becoming one with Him. O seeker! As long as you are what you think you are, you are a disciple (murid). When you annihilate in yourself, you become the desired one (murad). Therefore, the greatest bliss is transcending oneself, and the greatest felicity is to exist in Him.
O seeker! Gnosis (ma’rifah) is the path of annihilation; annihilation is the path of unification (tawhid). Unification is realized when it becomes identical with us and passes beyond all else. When you pass beyond yourself, you meet us at the same point. Then we will impart our secret to you and render you eternal. O seeker! If you become familiar with yourself, you have distanced yourself from Him; if you distance yourself from yourself, you have become familiar with Him. Surrender to Him, and He will draw you near; contend with Him, and He will repel you. So nearness is from Him, departure is from you. And above you, He is with you. If you come without yourself, you are accepted; if you come with yourself, you are rejected. Therefore, separate yourself from yourself, observe Him in your heart, and abide eternally with Him. In the mirror of existence, only His countenance (wajh) should be observed.
The words of the Shaykh to Molla Ibrahim concluded here. [365/b] Molla Ibrahim is his son; may God be pleased with him and grant him access to His pleasure, and may the abode of the truthful (maq’ad-ı sıdk) be his place.
From the lips of men draw knowledge,
With a heart, not an argumentative intellect.
The Shaykh gifted this poor one with this couplet from Zayn al-'Abidin.
[182] . Zār: With weeping.
[183] . Meh: Moon, moon-faced.
[184] . This verse exhibits differences in lines and words between printed and manuscript versions. We have based our simplification on the printed version.
[185] . In the printed version, "and beautiful."
[186] . Nusrat: Help.
[187] . Here is meant the famous verse announcing the “manifest conquest” (feth-i mübîn) of Surah al-Fath, verse 1.
[188] . In: Cave, refuge.
[189] . Necât: Salvation.
[190] . Suyuti, Jami’ al-Saghir , II, 161/9295; See Tirmidhi, Zuhd, 17.
Beautiful is the intimate of the free ones, beautiful the mine of secrets.
5-You are my worth and my merit; you are the source of life. Perhaps you are my salvation; you are my burden, O my spirit.
He responded again with a smile: “As it was in the times before the well incident – that is, to obstruct my presence – I would consider the reward of joining the great community as a blessing and bounty for my soul. I have an excuse; may God not deprive me of that reward. For it has been narrated that ‘the intention of a believer is better than his deed.’”
Poem
1-The Hijri year was one thousand one hundred fifteen in that spring. Ibrahim Hakkı was born weeping (zār) in that beautiful fortress.
4-High stations are beautiful, light is beautiful, brightness is beautiful. The banner of victory is beautiful, the famous verse is also beautiful. May God be exalted and glorious.
4-You are the comfort of my spirit; you are my conquest and my conquests. Perhaps you are a cup of wine; you are my burden, O my spirit.
Suyuti, Jami’ al-Saghir , II, 161/9295; See Tirmidhi, Zuhd, 17.
Manzuma
1-Slaves of God, men of God,
Assist us with the help of God.
Be an aid to God for us.
May we achieve through God’s grace.
By the right of God, men of God,
Assist us with the help of God.
2-O noble ones, and O humble ones,
And O slaves, and O chieftains,
Respond, O possessors of aid!
And in annihilation is God's most beautiful [state].
By the right of God, men of God,
Assist us with the help of God.
3-To whom besides you do we turn?
And for whom else do we have a path?
From among you comes fulfillment.
And you are the best of God’s people.
By the right of God, men of God,
Assist us with the help of God.
4-Rise up and look to God!
Rise up and aid in God's name!
By the right of God and by God’s authority,
With God’s love, with God’s help.
By the right of God, men of God,
Assist us with the help of God.
5-Respond, O noble people!
And release yourselves from sleep!
Awaken and aid us today!
Be an aid to God for us.
By the right of God, men of God,
Assist us with the help of God.
6-We seek the noble ones of the Living One;
And the fire of the disbelievers has increased.
And you are the gate to my Lord, the Living One;
And there is no one besides the gate of God.
By the right of God, men of God,
Assist us with the help of God.
7-O my Lord, O my Lord!
And O our protector, O our sufficiency!
Remove [obstacles], O my master!
May my desires be fulfilled!
By the right of God, men of God,
Assist us with the help of God.
😯 my Lord, O my Lord!
And O our helper, O our supporter!
1 – By the authority of God, O people of God, warriors of God, assist us with God’s grace.
2 – Assist us for the sake of God, noble ones! And you, steadfast pillars! O seekers! And O lords! Respond, O those who grant succor. Intercede for us in the name of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
3 – To whom else shall I turn but to you? There is no refuge for me other than you. Desires are fulfilled only through you. You are the most virtuous of God's community. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
4 – Come and look in the name of God. Come and help in the name of God. By the measure of God’s majesty. For the love of God, with God's grace. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
5 – Respond, O generous tribe! Cast off reluctance from yourselves! Prepare and aid us this day. Assist us for God’s sake. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
6 – Our aim is the generous tribe. But the wayward ones have intensified their passion (of desire). You are the gates of the Living Lord. I have no gate but the gate of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
7 – O my Lord! Let my desires be realized through my masters. Perhaps I shall be given good news. Our time will be pure with God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
8 – O Tâhâ! And O my protector! O who suffices me! O my lord! You dispel my anxieties. Join me among the people of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
9 – In the name of Tâhâ and Tâsîn. In the name of Hâmîm and Yâsîn. I am a servant, I am impoverished. And there is nothing for me but the remembrance of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
10 – We heard from you, O beloved! The question and the request have arrived from you. Your name is written in our hearts. Your description is the adornment of God's community. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
11 – We asked you, we asked you. To the gates, we came to you. In every matter, we sought you out. For God’s sake, strengthen your resolve. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
12 – By the Qur'ân and Jibrîl, by the Torah and the Gospel, by the verses that are revealed. For God’s sake, assist us. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
13 – By names and attributes. By the essence of the One possessing attributes. By righteous ones and nobles. By virtuous ones and messengers of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
14 – In the name of Tâhâ, lord of both worlds. And lord of the two young men. You are the light of the eye of sight. Grant me my aim for God's sake. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
15 – By your Lord who has favored you and given to you and made you superior in the realms. Assist us with God’s majesty. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
16 – So, let your swords be drawn, O tribe! Rouse yourselves and aid us today. For sleep overcomes those who are heedless. May you return to me in God's name. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
17 – Rouse yourselves, O possessors of understanding! Rise up and open the gate for me. You are the carriers of secrets. You are the most virtuous of God’s community. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
18 – The worshiper's adornment is standing upon your gates, watchful. And from his shortcoming, he seeks refuge. And he complains to no one but God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
19 – You are His gate, O Hu! So, O beloved, intercede, O Hu! The people of error have grasped it (the truth). And they do not know the people of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
20 – In the name of God, open the gate! And we pray along with the secret-keepers. And a circle revolves between the realms. We drink it with the name of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
21 – We strained and then we fulfilled (our vows). And we hastened and declared our submission. And in the gates, we were saved. We found all the people of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
22 – And the caller of the Living called us. We respond to you, and the wayward ones are gone. And life has come into your assembly. And say a thousand praises of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
23 – We were not among those who resemble each other. But souls rejoice from the One who reveals (the truth) to the Revealer. With this, the secret of God has arrived. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
24 – O pillars of God's house! O neighbors of God's sanctuary! We seek refuge with you and by the authority of God. And this is the affair of the people of God. By the authority of God, O people of God, warriors of God, assist us with God’s grace.
25 – The worshiper's adornment is a kingdom upon your gates, rightfully. Perhaps after that, he will ask: "O masters, is there something for God’s sake?" By the authority of God, O people of God, warriors of God, assist us with God’s grace.
You are the light of my eyes. Grant me attainment to my purpose for the sake of God. By the right of God,
O warriors of God, with God's grace, assist us.
15- To you who is approached by the Lord; to Him who gives and protects you; to He who establishes you as sovereign in the universe. Assist us, according to God’s majesty. By the right of God, O warriors of God, with God's grace, assist us.
16-O tribe! Draw your swords! Prepare yourselves, aid us this day! Perish the thought that sleep would overcome you. For the one who requests for God’s sake. By the right of God, O warriors of God, with God's grace, assist us.
17-O possessors of reason, prepare yourselves. Come and open the door to me. You are all my friends. You are the most excellent of God’s friends. By the right of God, O warriors of God, with God's grace, assist us.
18-Zayn al-'Abidin is here, standing in supplication. Bent-necked at your gate (awaiting). Fearful of his shortcomings. He complains to none but God. By the right of God, O warriors of God, with God's grace, assist us.
19-You are at His gate. O, intercede for us! The rebellious throng has become arrogant. They did not understand the people of God. By the right of God, O warriors of God, with God's grace, assist us.
20-With "In the name of God" we opened the door. We prayed with friends. Cups circulated among us. We drank it, “In the name of God.” By the right of God, O warriors of God, with God's grace, assist us.
21-We circled and completed (the ritual). We performed pilgrimage and said "Labbaik!" In all the gates we sought deliverance. In each we found the people of God. By the right of God, O warriors of God, with God's grace, assist us.
22-The herald of the tribe called us. We responded and rebellion vanished. The tribe came to your protection. Speak thousands for God’s sake. By the right of God, O warriors of God, with God's grace, assist us.
23-We are not merely composed of flesh. Perhaps our spirits rejoice. From one who opens doors, for one who opens doors. With this came God’s secret. By the right of God, O warriors of God, with God's grace, assist us.
24-O pillars of the House of God! And o neighbors of the House of God! We were beautified by you, by the right of God. And this is the work of the people of God. By the right of God, O warriors of God, with God's grace, assist us.
25-Zayn al-'Abidin has been cast down (in humility). Truly to your gates. Perish the thought that he would transgress thereafter. O masters! Something for God’s sake. By the right of God, O warriors of God, with God's grace, assist us.