He was the greatest ’âlim[2] during the reign of the
last Khalîfat-ul-Muslimîn Sultân Muhammad Wahîd ad-dîn Khan. He was born in the
town of Baþkal’a near Van in 1281 (1865)
and passed away in Ankara in 1362 (1943). During the time when communists,
freemasons, Wahhâbîs, apostates, Rafidîs, Jews and Christians were attacking
Islam with all their publications, propaganda, imperial powers and wealth in
order to deprive Muslim children of their faith, he protected the Ahl as-Sunnat[3]
with his lectures, sermons and books against
annihilation and, with his appropriate expertise, he cleared away the poisonous
lies that had been imposed upon the youth. He suffered terrible difficulties
and oppressions for this way (rahima-hullâhu ta’âlâ). ’Abdulhakîm Effendi’s
father, Khalîfe Mustafa Effendi, was from Sâkitan village of Yüksekova, a town
of Hakkârî (an Eastern Anatolian city).
Sayyid ’Abdurrahmân, the great
grandfather of ’Abdulhakîm Effendi, was the son of Sayyid ’Abdullah. Sayyid
’Abdullah is (buried) at the head-side of Sayyid Fahîm in Arvas. When Sayyid
’Abdullah died, for continuation of the Arvâsî family, Sayyid ’Abdurrahmân’s
mother persuaded him to get married. He had five sons namely Tâhir,
’Abdurrahîm, Lutfî, ’Abdulhamîd and Muhammad. Sayyid Tâhir was the governor of
Basra. Sayyid ’Abdurrahîm died in 1200 [1786]. He, his son Hâcý Ýbrâhîm and
his grandson ’Abdul’azîz are (buried) at Ahmed Hânî tomb in Doðu Bâyazîd. Three children of
’Abdul’azîz Effendi are Muhammad Amîn and ’Omar Effendis and Sayyidat
---------------------------------
[1] Sayyid: a descendant of the Prophet.
[2] Âlim: Muslim scholar.
[3] Ahl as-Sunnat: the true followers of (the Companions of) the Prophet. Jerîde-i 'Ilmiyye Mecmû'asý, no. 48, p. 1484.
Khadîjah. The children and grandons of each of them were a
treasure enriched with religious and worldly lore. Muhammad Amîn Effendi had
four sons. Their names were Abdul’azîz, ’Abdulqadîr, ’Abdulhakîm and Mahmûd
Effendis. Ahmad Effendi, son of ’Abdulhakîm Effendi, died in Istanbul on the
last day of 1988 [1409] when he was a columnist of Türkiye daily newspaper.
Sayyid ’Abdurrahmân was the
murshid-i akmal (perfect murshid) of his time. Thousands of lovers of Allahu
ta’âlâ would attend his sohba (preaching) and attain faid. He would send
letters of advice to far countries. His letters in the Persian language to amîr
Sharafaddîn ’Abbâsî, one of Irisân amîrs, are very valuable. In one of these
letters he conveys his salâms and makes duâs (prayer) for Muhammad Karîm Khan,
Mustafa and Faizullah begs. Sharafaddîn Beg added the following lines to
another letter of his: (Mawlânâ sent this letter to this faqir [he means
himself] in 1192 [1778]. He states that patience is necessary against troubles
and explains the value of patience. After a couple of months, my father
’Abdullah hân beg died. Mawlânâ’s karamat should be understood from this.)
Sayyid ’Abdurrahmân is burried in Hoshâb.
Sayyid Lutfî Effendi had eleven
sons.
Sayyid Lutfî Effendi’s first son
was ’Abdulghanî, whose son was Mîr Hâc, whose son was ’Abdurrahmân, whose son
was Muhammad sa’îd Effendi. Second son of Lutfullah Effendi was ’Abdulghaffâr
Effendi, whose son was Sharîf, whose son was Muhammad Shafîq Effendi. Third son
of Lütfullah Effendi was Muhammad, who was step father of Hadrat Sayyid Fahim.
His son was Tâhir, whose son was Resûl, whose son was ’Abdullah Effendi.
Fourth son of Lütfullah Effendi
was Rasûl Effendi. His fifth son Sayyid Sibghatullah Effendi was a disciple of
Sayyid Tâhâ-i Hakkârî. His son was Jalal-ad-dîn, whose son was ’Ali, whose son
was Salahaddîn Effendi. His two sons Kâmuran Ýnan and Zeynel’âbidîn Ýnan became Bitlis Senators and parliamentarians.
His sixth son was Jamâluddîn,
whose son was Abdulmajîd, whose son was Sa’dullah, whose son was Muhyiddîn,
whose son was ’Abdurrahman, whose son was Lütfullah, whose son was Nûrullah Effendi.
Abdulhamîd Effendi had two sons,
one of them was molla Safî, whose grandson was Abdulhamîd Effendi. His second
son was hadrat Sayyid Fahîm-i Arwâsî, “quddisa sirruh”.
Sayyid Muhammad had seven sons
and a daughter named Hamîda Hâným. Hamîda Hâným was the wife of Hurrem Beg of Timur[1] descent. She had three
sons named Sâlih, Mamduh and Sa’îd. Sa’îd Beg’s two descendants were Tawfiq Beg
and Amîna Haným.
Amîna Haným is the first wife of
Makkî Effendi. His second wife was Afîfa Haným. First son of Sayyid Muhammad was Mahmûd Effendi. He had three
doughters named Zubayda, Maryam and Asmâ. Asmâ Haným was the first wife of
’Abdulhakîm Effendi and was very devout and pious. Hissecond wife was Âisha Haným who was the granddaughter of
Sayyid Fahîm-i Arwâsî “quddissa sirruh”. She was the mother of Ahmad Makkî and
Munir Effendis. His third wife was Â’isha Haným who was called Nine (grandma) Haným and the forth wife was Badriya Haným. His fifth wife Mâida Haným died in Istanbul in May 1396 [1976].
Sayyid Muhammad’s second son was
Muhyiddîn Effendi. He had two sons and two daughters. Of his daughters, Beyaz
Haným was Faruq Beg’s mother
and Zalîha Hâným was
’Abdurrahim Zapsu’s mother. The sons were Hasan and Mustafa Effendis. Hasan
Effendi had seven sons and seven daughters, of them four sons died as children.
The fifth son Mazhar Effendi was the husband of Nasîbe Hâným. The sixh son Muhyiddîn
Effendi died in Ankara. The seventh son Najmaddîn Effendi was a member of the
Court of Appeal. He was the husband of Na’îma Hâným and son-in-law of Ahmad Effendi. His daughters, Nine (grandma)
Â’ishâ Hâným was Abdulhakîm
Effendi’s wife; Dilbar Hâným was Tâhâ Effendi’s wife; Fatima Hâným was Sayyid Ibrâhîm Effendi’s
and Sabîha Haným was
Abdullah Beg’s wive.
Mustafa Effendi had nine sons
and two daughters. The first son was Sayyid Abdulhakîm Effendi. The second was
Ibrâhîm Effendi, the third Tâhâ effendi, the fourth Abdulqâdir Effendi, the
fifth Shamsaddîn Effendi, the sixth Ziyâaddîn Effendi, the seventh Yusûf
Effendi, the eighth Mahmûd Effendi, the ninth Kâsým Effendi. Abdulhakîm Effendi was the eldest and died the latest.
Three grandsons of Abdulqâdir Effendi, Zaynal’âbidîn,
---------------------------------
[1] Tamerlane, or Tamburlaine.
Badraddîn and Fahraddîn are alive. Shamsaddîn Effendi had one son
and two daughters. One of them, Afîfa Haným, was the wife of Makkî Effendi. The other daughter, Nazîfa Haným, died in March 1986. Her son,
virtuous Jamâl Effendi, was the imâm and hatîb (preacher) in Kirazlý mosque in Istanbul and had a
deep and unequelled learning on Jalâladdîn-i Rûmî’s Mesnevî. He died in Istanbul in 1396 [1976]. Son of Yusûf Effendi, Sayyid
Fârûq Ishýq, was the head of Court
of Accounts and a Senator of Van province. He died in Ankara in 1972. Two sons
of Fârûq Beg, Sayyid Nawzad and Sayyid Ruchan are alive and have sons. Sayyid
Ruchan was appointed to the counsellorship of Labor ministry in 1391 [1971].
Mahmûd Effendi’s mother was Maryam Haným. All of his other brothers and sisters are the children of Hano
Haným.
Mahmûd Effendi’s daughter is
Ruqâyya Hâným. The first daughter of
Mustafâ Effendi, Mu’tabar Hâným, was the wife of Sa’îd Beg of Timur descent and was both
paternal aunt and mother-in-law of Ahmad Makkî Effendi. She died in 1341 and
was buried in Edirnekapý
cemetery. His second daughter was Râbi’a Hâným.
The third son of Sayyid Muhammad
was Nuraddîn Effendi. He had two sons named Ma’jîd Effendi and Alî Effendi.
Majîd Effendi’s son Izzat Beg was the husband of Nâfiya Hâným and he died in Van in 1981. He
had four children.
Sayyid Muhammad’s fourth son was
Ahmad Effendi. He had three sons named Ubayd, Shawkat and Shihâbuddîn.
Sayyid Muhammad’s fifth son was
Hamîd Pasha. He had four sons, Ahmad, Abdullah, Fahmî and Ibrâhîm, and three
daughters, Nâfiya, Nasîba and Âisha. Of them Sayyid Ibrâhîm Arwâs was the son-in-law
of Abdulhakîm Effendi and served as
M.P. of Van for years. He died
in Ankara in 1965. His son was Sayyid Sýddîq and daughters were Gulsum and Hamiyyat. Sayyid Ahmad was the
son-in-law of Muhammad Sýddîq
Effendi and was the father of Na’îma Hâným. Muhammad Sýddîq Effendi was a grandson of hadrat Sayyid Tâhâ, that is, the
son of Sayyid ’Ubaydullah and a brother of Abdulqâdir Effendi a martyr. Nâfiye
Hâným was the wife of Izzat
Beg, Nasîba Hâným of
Mazhar Effendi, Â’ishâ Hâným of Muhammad Ma’sûm Effendi.
Sayyid Muhammad’s sixth son was
Husain Effendi. He had four sons, Jalâl, Alâ’uddîn, Sayyid Ghâzî and Bahâaddîn.
Sayfaddîn Beg, son of Jalâl Effendi, was the husband of Ruqayye
Hâným and the father of Aydýn and Jalâl Effendies and Laylâ
Hâným. Aydýn Beg was elected M.P. of Van
from Anavatan Party in 1983. His sons Junaid, Malih Ruchan, Fâtih and Murâd
Effendis are being raised as worthy successors.
The seventh son of Sayyid
Mohammad is Yusûf Effendi.
Sayyid ’Abdulhakîm Effendi had
three sons and two daughters. Of them Anwar and Shafî’a was of Asmâ Hâným. Shafî’a Haným was Sâlih Beg’s wife and died
in Musul during migration. Also, Anwar died in Eskishehir in 1336 [1918] while
migrating. His second son virtuous Ahmad Makkî Uchishik (Üçýþýk) Effendi, deeply learned in religious knowledge from Arabic and
Persian books and from his father, died in Istanbul in 1387 [1967]. He was
buried in Baðlum
cemetery. With his dependable fatwâs, he was a blessed personage whose equal is
hard to find all over the world. He educated many mature and valuable religious
men. He used to provide medicine for ilnesses of the seekers of science and the
spiritual realm. Allâhu ta’âlâ honoured and blessed the city of Istanbul and the whole Islamic
world with his sacred presence. Sayyid Ahmed Makkî Effendi had four sons,
Bahik, Bahâ, Madanî and Hikmat and a daughter, Zâhida. Each is archetype of
conscience and virtue. His grandsons, Tâhâ Uchýshýk (Üçýþýk), Fahîm and Muhammad Effendis and his daughter Shafî’a Haným are being raised as gems. The
third son of Abdulhakîm Effendi “quddisa sirruh”, Sayyid Munir Effendi worked
for years in the sales department in the Istanbul municipality and attracted
the respect and love of his fellow associates with his honesty, studiousness
and beautiful manners. He passed away in 1399 [1979]. He was buried in Baglum
cemetery.
In the Rajab month of 1332
[1914], Sayyid ’Abdulhakîm Effendi migrated from Bashkala. He came to Istanbul
in 1337. He first settled in the Yazýlý
Madrasa at Ayyûb Sultân and later in the Murtadâ Effendi Tekkesi on Gümüþsuyu Hill. While giving sermons
at various mosques and teaching at the Vefâ High School and the Sulaimâniyya
Madrasa in the Sultân Selîm Mosque, he began propagating Islam, silencing and
subduing the enemies of Islam. In the firman (Sultan’s order) dated-8th-of
Dhu’l-Qa’da, 1337 [August 5, 1919], he was appointed a mudarris (senior
professor) at the highest madrasa, the University-level Madrasa of
Sulaimâniyya. The firman said:
“Appointed for the following
vacant posts at Dâr al-Khilâfat al-’aliyya Sulaimâniyya Madrasa are Dabralý Wildân Fâ’iq Effendi for the
mudarris-ship of al-Hadith ash-Sherîf; ’Abdulhakîm Effendi, one of the ’ulamâ’
of Hakkârî, for the mudarris-ship of Tasawwuf; ..... and the former Hakkârî
representative Sayyid Tâhâ Effendi for the mudarris-ship of alfiqh ash-Shafi’î.
For the fulfillment of this al-’irâdat as-saniyya (imperial rescript), the
Mashîkkat al-Islâmiyya (the Religious Affairs Office) is charged. Muhammad
Wahîd ad-dîn.”
This firman is written on page
1484 of the Jarida-i ’Ilmiyya, 48th issue.
Murtadâ Effendi, who received
fayd from Ahmad Yakdast in Makka al-Murarrama, retired from the shipyard
accounting department as head of diaries. He built a mosque in Gumushsuyu near
Idris kiosk facing the sea in 1158. He died in 1160 and was buried in the wall
facing the sea. His sons were also buried there. After the first imâm of this
mosque Abdullah-i Kashgârî, his son Ubaydullah Effendi was imam for ten years.
Îsâ Effendi, the next imâm died in 1206. Salîm Khan had a tomb built for him. Later the son-in-law of Abdullah Effendi,
Chalabî Ubaydullah Effendi, died in 1208. At last, Sayyid ’Abdulhakîm Effendi,
who was the treasure of visible and invisible knowledges, was appointed as imâm
and hatîb (preacher). Till his death in 1362 [1943] he propagated Islam in this
and other mosques and schools.
Hüseyin Hilmi Effendi[1] said, “Starting from
1347 [1929], after maintaining continuous companionship for seven years and
after frequently visiting him for another seven years while I was in Ankara,
did I manage to accumulate from that door [of ’Abdulhakîm Effendi] all of what
I possess for this world and the next. Although I was unable to study Islamic
knowledge and was unaware of Islamic virtues and excellences, I attained the
honour of understanding something of ’ilm (knowledge) and ikhlâs (sincerity in
faithfulness) with the patronage, kindness and compassion of that great Walî. I
saw many conscientious and curious people from all parts of the country and
from abroad come and ask many things concerning knowledge and science and leave
with full satisfaction concerning the answers. However, there were also those
base people who came for
---------------------------------
[1] Please see the twelfth chapter.
worldly advantages or for perpetrating enmity. With his keen
insight, he would immediately perceive their intentions, but, because he was
gentle, compassionate and long-sighted, he would not discriminate between a
friend and an enemy, treating everybody with modesty and mudârâ
(dissimulation). Those who visited with their pure hearts and received faid[1] from scholars of Islam
for the sake of Allah have continued in their footsteps and lived up to the
rules of Islam. Those who said that they had received faid from their doors but
avoided worshipping and busied themselves with the harâms[2] and evils, however, are
to be regarded as hypocrites and exploiters.”
The abovesaid Idrîs kiosk was
built by Idrâs Hakîm bin Husamaddîn. A deeply learned ’âlim of the Bâyezid and
Yâvuz era, this person caused the submission of twenty five tribes living along
the Iranian border to the Ottoman rule. Thus he contributed greatly to the
Chaldýran victory. He was
buried on a bank near the fountain which he had built near Bulbul rill. He died
in [932]. His wife Zaynab Hâtun had a masjid built near Idris Kiosk known with
her name. There is Karyagdý tekke (dervish lodge) which is located in the same area as the
masjid. At the back of it is Gumushsuyu fountain. Karyagdý tekke is also called (Colak
Huseyn tekke). It was built by Mustafâ III. Dolancý dervish Muhammad had built a
mawlawihâne behind this tekke in 1230.
Sayyid ’Abdulhakîm Effendi was
very profound in religious knowledge and in ma’ârif[3] of Tasawwuf. University
members, scientists and statesmen would come to ask difficult questions that
they thought to be unanswerable but would go out in contentment because they
would find the answers -before they would ask for them- within an hour of his
suhba (company, preaching). Those who won his tawajjuh (attention, patronage)
and love would see innumerable karâmât.[4] He was extremely modest and unperentious. He was never heard to
say, “I personally...” He said, “We would not be taken into account... We
cannot understand what those superiors have written. We
---------------------------------
[1] faid: ma'rifa.
[2] harâm: act, thing, forbidden in Islam.
[3] ma'rifa: knowledge about Allah, inspired to the hearts of Awliyâ': pl. ma'ârif.
[4] karâmât: miracles Allah works through Awliyâ'.
read them only to get blessed with them.” However, he, too, was an
expert in the same knowledge. Hüseyn Hilmi Effendi’s father-in-law, Yûsuf Ziyâ’
Akýþýk, one of his intimates and the Director of the Karamürsel Textile
Factory, said, “I kissed the palm of ’Abdulhakîm Effendi in a dream and went to
his house at Ayyûb Sultân to tell him about my dream the following day, I bowed
to kiss his hand as we always did when we met him. He stretched forward his
blessed hand, the palm facing upward, and said, ‘Kiss it the way you did last
night,’ and, as an act of kindness, he explained many facts.”
Hüseyn Hilmi Effendi, one of
those who loved ’Abdulhakîm Effendi very much, narrated, “I and Rifqî Effendi,
a Turkish teacher at Dârûþþafaqa High
School, went to ’Abdulhakîm Effendi’s house. After night prayer, he sat in
silence, thinking pensively. He looked worried. After some time he said
abruptly, ‘Get up and leave here!’ It was very unusual and we used to leave
after asking permission. We wanted to kiss his hand as it was the custom when
leaving, but he said, ‘Hurry up! Go at once!’ Rifqî Effendi ran out into the
garden and then into the street. I stopped in the garden to tie my shoelaces.
Someone approached me and said, ‘Why you’re still here! Go at once!’ I looked
up and saw it to be ’Abdulhakîm Effendi. I said I was tying my shoelaces. He
said I should do it in the street. I jumped out and tied them in the street.
The following morning we heard that, a few minutes after we had left the front
gate, the police entered the garden through the back gate and searched the
house and took ’Abdulhakîm Effendi to the police station.”
In 1349 [1931], ’Abdulhakîm Effendi was
taken from his house to a court-martial in Menemen. The daily papers, which
were famous for their enmity against Islam, reported the news as “Shaikh
’Abdulhakîm, the active commander of the Akhisar branch of the Reaction Gang,
has been arrested!” As if a mountain guerilla chieftain had been captured after
a long fight. These papers had been filling the people all over the country
with terrorism and had been spitting fire at Muslims. The concept of crime had
become uncertain: The houses of the teachers of Qur’ân were searched; Qur’ânic
booklets and religious books were collected and burnt. Muslims had to hide them
in attics and wells. At drinking parties, the enemies of Islam yelled, “I’ll
pull the camel shepherd Arab Muhammad out of his grave and cut his legs off!”
They were applauded
enthusiastically
by flatterers and sychophants. When they used up the thousand-lira notes in
their pockets by sticking them on the breasts of dancing Russian girls, they
began sticking bank bills. With Armenians as intermediators, they brought
beautiful boys from Romania to watch them swim in covered pools. In this
regard, excessive efforts were made and much confusion was caused. Because the
adhan[1] interrupted their pleasure, which was
accompanied by music, they said that minarets should be demolished. Allâhu ta’âlâ’s commandments were trodden under foot.
For example, they forced people out of Islam with such words as “My daughter!
Open up your hair! Don’t sit like an ogre!” The drunkards expected from one
another the creation of a new religion and miracles. A document revealing how
terrorism upset wisdom and hardened consciences was reported, with the purpose
of educating the youth, in the daily paper Hakîkat (2
Ramadân, 1390; Nov. 2, 1970, No. 195), under the heading “Our Distressful
Days.”
On one of those days, when the
enemies of Islam had gone too far in persecuting Muslims, the daily papers
wrote the following report about those who had been hung on the preceding day:
“The court’s decision about ’Abdulhakîm and his accomplices will be announced
tomorrow.” Hüseyn Hilmi Effendi wrote the following about that day:
“I made dhikr and prayed much
that night. In fear and worry I fell asleep.. I dreamt that ’Abdulhakîm Effendi
and I were sitting face-to-face in the balustrade on the left side of the
middle gate of the Eyyûb Mosque. He was smiling. He took a white package out of
the right inside pocket of his overcoat, opened it and gave me a candy. I ate
it and woke up. I still feel the taste of that dream and candy. I joyfully
waited for the morning to come. I bought a newspaper early and saw in
large-point letters the headline: “Attorney General demanded execution, court
acquitted.” The court-martial’s February 12, 1931-dated sentence of acquittal
of ’Abdulhakîm Effendi and the five people accompanying him was reported at
length. I thanked Allâhu ta’âlâ. The good news symbolized by candy in my dream came true.”
On one of the visits Hüseyin
Hilmi Effendi paid to ’Abdulhakîm Effendi, he found him talking with a man in a
---------------------------------
[1] Adhân: the call to prayer.
garden. He stood at a distance till the man left and ’Abdulhakîm
Effendi called him. Hilmi Effendi explains what happened afterwards:
“I went to him and sat down
respectfully. I always looked before me. I could not look at him in the face,
and never moved my eyes. He said, ‘Dou you know this man? He is called Mazhar
Tobur. He likes us, and we like him. But he does not listen to us. He teaches
chemistry at a high school in Ankara. I advise him and tell him to do so and
so. But he does not do what we say. He acts according to his own opinions.
Therefore, he tires himself very much preparing the lessons beforehand and
reading examination papers. His students, their parents and the school
administration do not like him. If he would listen to us, he would be at ease
and would be liked by everybody.’ After explaining his advice, he looked at my
face and said, ‘Do not forget this advice of mine. When you become a teacher,
remember us. Do what I say! It will be very useful for you.’ But I, in
recompense for this kindness and fatherly advice, made a grave and
disrespectful blunder, saying, ‘Sir, I am a pharmacist officer and I work in
hospitals. Teacher officers are different from us. They teach. We do not
teach.’ With this unnecessary and impolite answer, I seemed not to accept his
advice. I still suffer from the harm of those words of mine. When I remember
it, my eyes become tearful and my heart moans. Oh if only... I had behaved
politely just for a moment, if only I had said: ‘With pleasure, sir!’ I wish I
had not broken that blessed heart, which, no doubt, was loved much by Allâhu ta’âlâ, a fact He manifested every
moment, and which was the treasure of the faid and ma’rifa that had emanated
from Rasûlullah’s[1] heart and travelled to the hearts of Awliyâ! I even now feel
shame and see my baseness.
“Fortunately, that great
personage, who was filled with the attributes of mercy, patience, forgiveness
and benevolence from Allâhu ta’âlâ, repeated pitifully, ‘When you become a teacher, do not forget
these words of mine. You will benefit from them!’ Thanks to Allâhu ta’âlâ, I said, ‘With pleasure, sir!’ Allâhu ta’âlâ protected me against a second
act of disrespect.
“I was appointed to teach
chemistry at the Bursa Military High school in 1366 [1947]. Later, I was
appointed Director of
---------------------------------
[1] Rasûlullah: Hadrat Muhammad, the "Prophet of Allah.'
Teaching Staff. In front of the school, I remembered word by word
all the advice of ’Abdulhakîm Effendi. Saying to myself, ‘He foretold that I
would become a teacher. He also showed how I should work in order to achieve
this task,’ my eyes got wet. I recited Qur’ân for his blessed soul and entered
the school building. I worked according to his advice until I retired in 1379
[1960]. And I am still following his advice. I have been liked by everybody. I
have always won. I have lived in ease and comfort.
“Abdulhakîm Effendi did not
speak for a few days before his death. The day before he passed away, his eyes
were gazing vacantly and he was continuously smiling. He abruptly looked at me
and said, ‘I saw the ’Arsh al-ilâhî (the Divine Space). How beautiful, how
beautiful! I have not lost my mind, my conscience. I am explaining these
consciously.’ ”
’Abdulqâdir Bey of Kayseri, who
was in the cotton trade and served ’Abdulhakîm Effendi for many years, told
Hilmi Effendi:
“On a summer day, ’Abdulhakîm Effendi and I performed the noon
salât[1] together in the blessed Eyyûb Mosque. Then we entered Hadrat
Khâlid’s [a famous Sahâbî[2]] shrine. There was no one else. We sat on our knees on the
foot-side of the sarcophagus. He told me to sit closer to him and to close my
eyes. When I closed my eyes, I saw Hadrat Khâlid standing before us. He
approached us. He was tall, well-built and loosely-bearded. ’Abdulhakîm Effendi
told me to kiss his hand. I did as I was told. They talked to each other
silently. I could not hear them. I respectfully watched them. ’Abdulhakîm
Effendi told me to open my eyes. When I opened them, I saw both of us sitting
by the side of the sarcophagus. We went out. The adhân was being called for the
late afternoon prayer. He asked me what I had seen. After I told him, He said I
should not tell anybody about it until after he passed away. Now twenty-four
years have passed since his death. I am explaining it to you because you have
inquired!”
---------------------------------
[1] Salât: namâz, ritual prayer.
[2] Sahâbî: a companion of the Prophet.