3-Endless Bliss Third Fascicle - Hakikat Kitabevi

those men of tasawwuf who hold a belief which is bid’at. It is
necessary to speak against them so that Muslims will not be
deceived by them.
The second kind of bî’at is to join, to do bî’at with a Walî or
with his real members in order to get barakat. Thus, one gets
blessed with the glad tidings they have been given, and with
their intercession. For example, Ghawth-uth-thaqalayn Abdulqâdir-i
Geylânî said, “My murîds do not die without doing
tawba.” [Tawba means to repent for one’s sins and to beg for
Allah’s forgiveness.] In order to attain this glad tidings one must
do bî’at with one of the great superiors of this path. It is not
necessary to repeat this bî’at.
The third kind of bî’at is done in order to be blessed with the
fayd of the Awliyâ and to get benefits from them. If a person
does bî’at to one of the superiors of tasawwuf, carries out the
duties, the dhikrs, the grades of ikhlâs prescribed by him, and
yet cannot get benefits, it is permissible for him to join another
path of tarîqat and to do bî’at with another murshid whether his
former murshid consents to it or not. But he must not deny the
former murshid. This means that he does not have an allotted
share from him. If he sees that his murshid is slack in following
the Sharî’at and the tarîqat or finds out that he tries to ingratiate
himself with the rich or that he is fond of the world, he must look
for Allah’s fayd, love and ma’rifat in another murshid. If one, as
a child, did bî’at with a murshid and finds out that he is a true
murshid after reaching the age of puberty, he goes on with his
bî’at and duties, or he does bî’at to another murshid whom he
likes.
A murshid is a person who obeys, holds fast to the Sunnat
(the Sharî’at) of Rasûlullah ‘sallallâhu alaihi wa sallam’, who
avoids bid’ats whether they are zâhir or bâtin, and who holds
the belief of the Salaf-i sâlihîn. He has the same correct belief
as that of Ghawth-uth-thaqalayn Abdulqâdir-i Geylânî and
Shaikh-ul-Islâm Farîdaddîn-i Ganj-i Shakar. He knows the
knowledge of fiqh as much as is indispensably necessary. He
frequently reads the hadîth book titled Mishkât-i sherîf and
tafsîrs of the Qur’ân. He reads the books of morals written by
men of tasawwuf, such as the books Minhâj-ul-’âbidin and
Kimyâ-i sa’âdat by Hadrat Imâm-i Ghazâlî, and other books
describing the states and words of great men of tasawwuf.
Reading these books is very useful in purifying and
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