5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

person’s soul, thus becoming graceful and mature. It is on
account of this utility that visiting graves has been permitted,
although there are other reasons. Imâm-i Fakhruddîn-i Râdî
says in his books Matâlib-i âliyya and Zâd-i Ma’âd, “The
visitor’s soul and the soul of the exalted person in the grave are
like mirrors. When they stand against each other the light in one
of them reflects on the other. If the visitor looks at the soil,
meditates on how great Allâhu ta’âlâ is, how He kills and
enlivens, submits himself to His qadâ and qader and thus
rebukes his nafs, ma’rifa and fayd develop in his soul, and
thence they transmigrate to the soul of the exalted person. In
return, the knowledges and powerful signs that have come to
the exalted person’s soul from the world of spirits and from the
Rahmat-i-ilâhî after his death, pass on to the visitor’s soul.”
The author of the book Al a’lâm says: Prophets’ souls
‘alaihim-us-salâm’ can appear in heavens, wherever they wish,
and in their graves. They are not in their graves all the time, nor
always away from them. They are connected to their graves
and abstrusely attached to their soil. This state is beyond
human knowledge. For this reason, it is mustahab to visit them.
There is a continuous attachment between each Muslim’s soul
and his grave. He recognizes his visitors and acknowledges
their salâms. It is for this reason that a hadîth, which exists in
the book Âqibat by Hâfiz Abdulhaq-i Ishbîlî ‘rahmatullâhi ta’âlâ
’aleyh’, states, “If a Believer visits the grave of another
Believer whom he used to know and gives his salâm, the
latter will recognize him and acknowledge his salâm.”
Explanation of the eighteenth hadîth-i sherîf has been
completed here.
It is written on the twentieth page of the second -1324 hijri-
edition of the book Râbita-i sherîfa [1] : If a person visiting the
grave of a great person does râbita to him, that is, if he repels
all worldly thoughts from his heart and, supposing the great
person’s soul to be a nûr that cannot be comprehended by the
sense organs, keeps him in his heart, something from that soul
will begin to flow into his heart. He must keep this nûr in his
heart until one of the fayds or hâls of the great person begins to
develop in him. For, the souls of Awliyâ are sources of fayd. A
[1]
By Sayyid Abdulhakîm Efendi ‘rahmatullâhi ta’âlâ ’aleyh’ (1281 [1865]-
1362 [1943], Ankara.
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