Arama Sonuçları

Naksibendi Bursevi Golden Chain Hz. Mohammed Mustafa (pbuh) Sayyid-ul Hulefâ, Sayyid-ul Evliya Abu Bakr es Siddiqi (ra) Salman-l Fariisi (ra) Imam-i Kasim ibn-i Muhammed bin Abu Bakr es Siddiqi (ra) İmam-ı Câfer-i Sıddıyk (ra) 6. Bayezid-i Bestâmî (ra) Abul Hasen Harkani (ra) Abu Ali Farmedî (ra) Yusuf-ul Hamadanî (ra) Ebûl Abbas (as Hızır) Abdulhâlık Gucdevânî (ra) Hâce Arif Rigverî (ra) Hâce Mahmud figir-i Fağnevî (ra) Ali Ramitânî (ra) Hâce Muhammed Baba Semmasî (ra) Sayyid Emir Kulâl (ra) Kutbuttarika Shah Muhammed Bahauddin Nakshibendiy-yil Bukhari (ra) Alauddin Muhammed-il Attar (ra) Yakub-ul Çerhî (ra) Ubeydullâh-il Ahrar Semerkandî (ra) Muhammed-Üz Zâhid (ra) Dervish Muhammed-il Buharî (ra) Hâcegi-l Emkineki-l Semerkandî (ra) Muhammed-il Bâki Billah Semerkandî (ra) Mujaddid-u Elf-i Sâni imam Rabbani Ahmed Faruki Serhendî (ra) Urvet-ul Vüskaa Muhammed Ma'sum-urrabbanî (ra) Hâce Seyfüddin-irrabbanî (ra) Nur Muhammed-il Bedvânî (ra) Habibullah Mirza Cân-ü Cânân-ul Mazhar (ra) Gholam Ali Abdullah-ud Dehlevî (ra) Ziyâ- uddin Ebül'Hasan Muhammed Hâlid-il Bagdadiyi-İşhamî (ra) Sheikh İsmail Eneranî (ra) Has Muhammed Dağıstanî (ra) Sheikh Mohammed Yerâğî (ra) Seyyid Cemâleddin Gumukiyyil Hüseynî (ra) Abu Ahmad-Issoughuri (ra) Abu Muhammad-ul Medenî (ra) Sayyid Şerâfüddîn Dağıstanî (ra) Sultan-ul Evliyâ Abdullah Fâiz ed Dağıstanî (ra) Sayyid Hz. Sheikh Muhammed Nâzım El-Kıbrısi el Hakkânî Âlallahü Taâla degreeatihim dâima ve nefeâne bi berakâti enfâsihimil kudsiyye bihürmeti men lâ nebiyye ba'dahu. (ra) Sheikh Sayyid Ahmed Yasin al-Bukhari al-Bursevi Al Fatiha

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Die Sufis kennen zahlreiche Wege an, welche sie zu Allah führen. Diese werden auch als "Tarika" bezeichnet. Zunächst ist es von Wichtigkeit sich für eine Richtung zu entscheiden, um sich in seiner islamischen Lebenspraxis erziehen zu können. Heutzutage gibt es in so gut wie jeder Tarika Abzweigungen, solange diese nach Koran und Sunnah gehen, kann die Ausbildung beginnen. Ebenso hat sich auch die "Nakschibendiyye" aufgerufen von Bahaddin Nakschibend aufgeteilt. In der islamischen Welt ist die Nakschibendiyye weit verbreitet und begegnet uns mit zahlreichen Namen. Von Abdulhalik Gücdüvani bis hin zu Schah-i Nakschibend wird die Bezeichnung "Der Weg des Hacegan" verwendet. Mit Bahaddin Nakschibend ändert sich der Name später zu "Nakschibendiyye". Scheikh Hace Ubeydullah Ahrar kam in der Nakschibendi Ahnenkette besonders zum Vorschein, indem er eine neue Abzweigung namens "Ahrariyye" ins Leben rief. Mit ihm verwirklichte sich in Anatolien die erste Darstellung der Nakschibendiyya. Des Weitern gründete Imam Rabbani im 17. Jhd die "Müceddidiyye". Dieser gelang nicht nur die Verbreitung der Nakschibendi in Indien, sondern verhinderte gleichzeitig, dass der Ahli Sunnah Glaube in Vergessenheit geriet. Daraufhin wurde der Name "Nakschibendiyye Müceddidiyye" von Imam Rabbani bis zu Halid-i Bagdadi beibehalten. In Indien- Deli absolvierte Mevlana Halid-i Bagdadi die Erziehung in seiner islamischen Lebenspraxis, unter der Betreuung von Abdullah Dehlevi. Anschließend entstand mit Mevlana Halid-i Bagdadi die "Halidiyye". Die Abzweigung erreichte mithilfe hunderter Kalifen von Mevlana Halid-i Bagdadi fast alle arabischen Länder und die Türkei. Heutzutage gibt es dank Scheikh Muhammed Nazim el Kibrisi weltweit, unter anderem in Europa und Amerika zahlreiche Nakschibendi-Orden. Am 08.05.2014 verstarb Scheikh Muhammed Nazim, aufgrund dessen wurde von seinem Kalifen Scheikh Ahmed Yasin die Abzweigung "Nakschibendi Bursevi" ins Leben gerufen. Diese richtet sich strickt nach dem Ahli Sunnah Glauben. Seine Schüler werden anhand vom Anstand (Adhap) und Verfahren (Usul) der 12 Tarikas ausgebildet. Vorhanden sind lautes und stilles Dhikir, zu dem verwendet man im im Hatme-i Hacegan Zählsteine. Was ist Bursevi?

Voice Chats Hymns from Bursevi Dervish Voice Chats

Hizmetlerimiz Halka hizmet, Hakka hizmettir düsturunu sancağımız edindik. Türkiye This is a Paragraph. Click on "Edit Text" or double click on the text box to edit the content and make sure to add any relevant information that you want to share with your visitors. Almanya This is a Paragraph. Click on "Edit Text" or double click on the text box to edit the content and make sure to add any relevant information that you want to share with your visitors. nijerya This is a Paragraph. Click on "Edit Text" or double click on the text box to edit the content and make sure to add any relevant information that you want to share with your visitors. makedonya This is a Paragraph. Click on "Edit Text" or double click on the text box to start editing the content. kırgızistan This is a Paragraph. Click on "Edit Text" or double click on the text box to edit the content and make sure to add any relevant information that you want to share with your visitors. Bulgaristan This is a Paragraph. Click on "Edit Text" or double click on the text box to start editing the content.

Hüsn-ü Aşk Şeyh Galib Hüsn ü Aşk (günümüz Türkçesiyle Güzellik ve Aşk), Şeyh Galip tarafından yazılan mesnevidir. ​ Kendisi bu eseri, 1782'de girdiği bir iddia üzerine altı ayda yazmıştır. Son dönem divan edebiyatının en önemli örneklerinden biri olmasının yanı sıra, tasavvufi alt yapısı ve sembolizmi ile genel olarak edebiyat ve spiritualizm açısından çok önemli bir eserdir. Eserin kahramanları, Hüsn (Güzellik) ve güzelliğe yönelişin sonucu olan Aşk'tır. Eserin her bir satırında kişi isimlerinden yer isimlerine ve benzetmelere kadar tasavvufi simgeler bulunur. Sebk-i Hindî (Hint üslubu) ile kaleme alınmıştır. Büyük İslam Tarihi -Tüm Ciltler- Asım Köksal Büyük Hadis alimi Asım Köksal'ın eşsiz eseri ​ Peygamber Efendimiz s.a.v doğumundan dört halife devrine dek İslam tarihinin tüm ciltlerinin toplanmış hali. İlahi Armağan ((Fethu'r-Rabbanî) Şeyh Abdulkadir Geylani Kutbü'l-ârifîn, Gavsü'l-vâsılîn, es-Seyyid, eş-Şeyh, Bâzü'l-eşheb hazret-i pîr Abdülkadir Geylânî (kaddesallahu sırrihussâmi) efendimizin büyük eserlerinden biri olan Fethu'rRabbani'nin Abdülkadir Akçiçek üstadımız tarafından Türkçeleştirilip genç nesillerimizin istifadesine sunulmuş olması şükranla karşılanacak bir hizmettir Futuhül Gayb (Gaybdan sesler) Şeyh Abdulkadir Geylani Kutbü'l-ârifîn, Gavsü'l-vâsılîn, es-Seyyid, eş-Şeyh, Bâzü'l-eşheb hazret-i pîr Abdülkadir Geylânî (kaddesallahu sırrihussâmi) efendimizin büyük eserlerinden biri Futuhül Gayb, çeşitli meselelerin hikmetini açıklar. BOOKSHELF In this library, which includes Sufism and Islamic books, you can read and download online by clicking the PDF icon. We recommend that you buy the originals of the books. Showcase ------- Ayatul Hirz Click on the icon that says PDF to download Main Principles of Sufism Izzeddin Kasani This work is the most important work of Izzeddîn Mahmud bin Ali Kâşânî Natanzî, the famous Islamic scholar and mystic, who died in 735 AH (1334 AD). The work, which was written in Persian and has a well-deserved reputation among the Sufi classics, has also been influential on many Sufis who came after him. In this book, in which the traditions, customs and descriptions of Sufism are explained in a literary manner, Kâşânî supported the subjects he dealt with with stories and parables; In addition, he added many Arabic and Persian couplets to his work. Kasani paid attention to the fact that all hadiths, narrations and stories he narrated were originated from. The book is built on ten chapters and each chapter consists of ten chapters. In addition to Avârifu'l-Ma'ârif, Kâşânî also benefited from sources such as Abu Talib Mekkî's Kûtu'l-Kulûb, Abu Nasr Serrâc's Lum'a and Kuşeyrî Treatise. Câmi's mention of this work of Kâşânî in his Nefehâtü'l-Üns shows that the book gained a justified reputation in a short time. Legends from Friends of Allah Ragip Beautiful To do this, it means loving heartfelt sultans and lovers of God, taking lessons from their lives, and being able to learn from their words and be a candidate for mercy. They are the people of a clean race, who come from a clean line and teach people the best lessons. Ahl al-Sunnah Creed Ahmed Ziyaüddin Gumushanevi For a believer, the most important issue regarding the belief knowledge is the issue of "correction of belief", that is, the fact that one's knowledge of the belief is complete and correct. His Holiness Ahmed Ziyâüddin is one of our great guides who is familiar with both Sharia, Sect and Truth sciences. We are happy to present this work. Kutub-u Sitte Those who reported hadiths in Qutb-u Sitte, which is regarded as the most robust sources of hadith by Ahl as-Sunnah, Sahih-i Bukhari (صحيح البخاري) Sahih-i Muslim (صحيح مسلم) Sunen-i Nesai (النسائي سُنن) Sünen-i Tirmidhi (سُـنَن الترمذي) Sunen Abu Dawud (سُنن أبو داوود) Sünen-i İbn Mace (سُنن ابن ماجة) Sufi Gardens Necip Fazıl Kısakürek While simplifying the greatest religious work of the last century, with the most meticulous loyalty, the deepest attention and the sharpest anger, the only measure I will add from myself is to seek refuge in the great spirituality of the Great Veli and ask for forgiveness. Guneytüt Talibin Treasure of Science and Cannabis Sayyid Abdulkadir Geylani The work of the Sultan of Evliyalar, Gavsul Azam Abdulkadir Geylani, titled al-Gunya li-talibi tariki'l-Hak (The Book That Is Enough for the Demands of the Right Path) - Gunyetüt Talibin - offers wisdom about the path of wisdom as a source of wisdom. Signs of Doomsday Ahmed Ziyauddin Gumushanevi The work in which Signs of Doomsday are told. When the Bid'ahs spread and this ummah curse the next ones, let those who have knowledge spread it. For, whoever hides his knowledge at such a time is like the one who hides what Allah sent down to Muhammad (PBUH). Ravi: Hz. Muaz (Radiallahu Anh) Envarül Aşıkin - Aşıkların Nurları Ahmed-i Bican Envârü’l-âşıkīn’ın, yüzyıllarca geniş halk kitleleri tarafından okunan Ahmediyye ve Muhammediyye gibi dinî-didaktik eserler içinde önemli bir yeri vardır. Kitabın Balkanlar, Anadolu ve daha sonra Kazan’da basıldığı göz önüne alınırsa Türk dünyasının İslâm dini ve kültürü hakkındaki başlıca kaynaklarından biri olduğu söylenebilir. Ahmed Bîcan diğer eserlerinde olduğu gibi bu eserinde de edebî olmaktan çok öğretici bir yol takip etmiştir. Maksadı, “hakikat ve şeriatın inceliklerini” bir araya toplayarak okuyucularının dünya ve âhiret saadetine ulaşmalarını sağlamaktır. Günümüzde de anlaşılabilecek nitelikte oldukça sade ve açık, yer yer secilerle zenginleştirilmiş, kısa ve tercümeden kaynaklanan, konuşma diline yakın olma düşüncesinin de etkili olduğu devrik cümlelerden kurulu bir anlatımı olan Envârü’l-âşıkīn’ın Türk nesir tarihinde önemli bir yeri vardır.

Nexus means spiritual liaison in short. Every action that provides the spiritual connection of the disciple with the Sheikh can be called nexus. If we adapt it to today, we can interpret it as the advanced form of the mobile phone, the spiritual link is like a telepathic phone from heart to heart. With this telepathic phone analogy, the mürid can present his status to his Mürşid and he can be blessed with the fascination that comes to him. When we examine our brain neurologically, we see that billions of neurons that provide communication communicate with each other only with an electrical current, without any connection. It is also quite common for neurons, which wirelessly transmit signals from the nervous system, to communicate with another brain. And in today's research, it has been determined that the brains send signals to each other no matter how far the distance is. While the discovery of the power of thought in the world of science took place in the 21st century, our religion exemplified it 1400 years ago with Veysel Karani, who was in love with our Prophet (saas). The Honorary Master of the Universe turned to the Yemen side and said, "The scent of Rahman comes to me from the side of me." He said for His Holiness Veysel Karani, whom he never met, "Üveys is the best of nature." This happened when Veysel Karani did not take our Prophet (saas) out of his mind for a moment, that is, he constantly provided spiritual contact in a state of nexus. Rabıta is made to the true Mürşid who has reached Insan-ı Kamil. The heart of the Murshid, who has educated his soul, has the honor of being a friend of God, and who has fulfilled his duty of guiding people, is full of spiritual fantasies. In this way, the reflection of spiritual feyzin from the heart of the Murshid is embellished to the heart of the Murid. However, the main purpose of Rabıta, which is even more important than daily life in Naqshbandi, is to ensure that man's every breath is counted, his every step is watched, that he is aware of everything and continues his life accordingly in the presence of Allah. “He is with you wherever you are. God sees what you do ”. It is to live as commanded in the verse (Hadid-4). Who knows that he is always in the presence of the Lord of the Worlds, can make mistakes and commit sins? Here the main purpose is to gain this. In this case, Mürşid is like the head of the classroom, which they put on their heads to keep the class silent when the teacher goes out. They observe, examine, but the real authority in the classroom is the teacher. In the Nakşibendi Bursevi Branch, there is a Rabıta, which is required to be performed after every Evening Prayer. In the month of Ramadan, this lesson, nexus, is taken after the afternoon prayer. Apart from this, it is also necessary to make a nexus before entering Hatme, before taking the daily Virdi, while visiting a tomb, and on the way to the road. Likewise, it will be beneficial to walk around in connection with spiritual help and spirituality to flow into our hearts at all hours of the day and while doing all kinds of affairs. You need to learn how to make Nexus in the branch of Bursevi directly from your Attorney. "Râbıta consists of connecting a perfect and perfect heart that has been accrued with divine-personal attributes and has reached the position of observation, and preserving the image of that person in the treasure of imagination in his peace and absence." Râbıta-i Şerîfe, Beyazıt State Library, No. 243435, p. 18.

Die 'Goldene Ahnenkette' des Naksibendi - Bursevî Ordens 1. Prophet Mohammed Mustafa (pbuh) 2. Sayyid-ul Hulefâ, Sayyid-ul Evliya Abu Bakr es Siddiq (ra) 3.Salman-l Fariisi (ra) 4. Imam-i Kasim ibn-i Muhammed bin Abu Bakr es Siddiqi (ra) 5. Imam-i Câfer-i Sıddıyk (ra) 6. 6. Bayezid-i Bestâmî (ra) 7. Abul Hasen Harkani (ra) 8. Abu Ali Farmedî (ra) 9.Yusuf-ul Hamadanî (ra) 10. Ebûl Abbas (as Hızır) 11. Abdulhâlık Gucdevânî (ra) 12. Hâce Arif Rigverî (ra) 13. Hâce Mahmud figir-i Fağnevî (ra) 14. Ali Ramitânî (ra) 15. Hâce Muhammed Baba Semmasî (ra) 16. Sayyid Emir Kulâl (ra) 17. Kutbuttarika Shah Muhammed Bahauddin Nakshibendiy-yil Bukhari (ra) 18. Alauddin Muhammed-il Attar (ra) 19. Yakub-ul Çerhî (ra) 20. Ubeydullâh-il Ahrar Semerkandî (ra) 21. Muhammed-Üz Zâhid (ra) 22. Dervish Muhammed-il Buharî (ra) 23.Hâcegi-l Emkineki-l Samarkandî (ra) 24.Muhammad-il Bâki Billah Semerkandî (ra) 25.Muceddid-u Elf-i Sâni imam Rabbani Ahmed Faruki Serhendî (ra) 26. Urvet-ul Vüskaa Muhammed Ma'sum-urrabbanî (ra) 27.Hâce Seyfüddin-irrabbanî (ra) 28. Nur Muhammed-il Bedvânî (ra) 29.Habibullah Mirza Cân-ü Cânân-ul Mazhar (ra) 30. Gholam Ali Abdullah-ud Dehlevî (ra) 31. Ziyâ- uddin Ebül'Hasan Muhammed Hâlid-il Bagdadiyi-İşhamî (ra) 32.Schheikh İsmail Eneranî (ra) 33.Has Muhammed Dağıstanî (ra) 34.Schheikh Muhammed Yerâğî (ra) 35.Seyyid Cemâleddin Gumukiyyil Huseynî (ra) 36. Abu Ahmad-Ispugurî (ra) 37. Abu Muhammad-ul Medenî (ra) 38.Seyyid Şerâfüddîn Dağıstanî (ra) 39.Sultan-ul Evliyâ Abdullah Fâiz ed Dağıstanî (ra) 40. Scheikh Sayyid Muhammed Nâzım El-Kıbrısi al Hakkânî lallahü Taâla degreeihim dâima ve nefeâne bi berakâti enfâsihimil kudsiyye bihürmeti men la nebiyye ba'dehu. (ra) 41.Schheikh Sayyid Ahmad Yasin al-Bukhari al-Bursevi Al- Fâtiha

"Râbıta consists of connecting a perfect and perfect heart that has been accrued with divine-personal attributes and has reached the position of observation, and preserving the image of that person in the treasure of imagination in his peace and absence." Râbıta-i Şerîfe, Beyazıt State Library, No. 243435, p. 18. Nexus means spiritual liaison in short. Every action that provides the spiritual connection of the disciple with the Sheikh can be called nexus. If we adapt it to today, we can interpret it as the advanced form of the mobile phone, the spiritual link is like a telepathic phone from heart to heart. With this telepathic phone analogy, the mürid can present his status to his Mürşid and he can be blessed with the fascination that comes to him. When we examine our brain neurologically, we see that billions of neurons that provide communication communicate with each other only with an electrical current, without any connection. It is also quite common for neurons, which wirelessly transmit signals from the nervous system, to communicate with another brain. And in today's research, it has been determined that the brains send signals to each other no matter how far the distance is. While the discovery of the power of thought in the world of science took place in the 21st century, our religion exemplified it 1400 years ago with Veysel Karani, who was in love with our Prophet (saas). The Honorary Master of the Universe turned to the Yemen side and said, "The scent of Rahman comes to me from the side of me." He said for His Holiness Veysel Karani, whom he never met, "Üveys is the best of nature." This happened when Veysel Karani did not take our Prophet (saas) out of his mind for a moment, that is, he constantly provided spiritual contact in a state of nexus. Rabıta is made to the true Mürşid who has reached Insan-ı Kamil. The heart of the Murshid, who has educated his soul, has the honor of being a friend of God, and who has fulfilled his duty of guiding people, is full of spiritual fantasies. In this way, the reflection of spiritual feyzin from the heart of the Murshid is embellished to the heart of the Murid. However, the main purpose of Rabıta, which is even more important than daily life in Naqshbandi, is to ensure that man's every breath is counted, his every step is watched, that he is aware of everything and continues his life accordingly in the presence of Allah. “He is with you wherever you are. God sees what you do ”. It is to live as commanded in the verse (Hadid-4). Who knows that he is always in the presence of the Lord of the Worlds, can make mistakes and commit sins? Here the main purpose is to gain this. In this case, Mürşid is like the head of the classroom, which they put on their heads to keep the class silent when the teacher goes out. They observe, examine, but the real authority in the classroom is the teacher. In the Nakşibendi Bursevi Branch, there is a Rabıta, which is required to be performed after every Evening Prayer. In the month of Ramadan, this lesson, nexus, is taken after the afternoon prayer. Apart from this, it is also necessary to make a nexus before entering Hatme, before taking the daily Virdi, while visiting a tomb, and on the way to the road. Likewise, it will be beneficial to walk around in connection with spiritual help and spirituality to flow into our hearts at all hours of the day and while doing all kinds of affairs. You need to learn how to make Nexus in the branch of Bursevi directly from your Attorney.

IMPLEMENTATION OF HATME-İ HÂCEGÂN: RABITA DIFFERENCE IN HARMON During Hatme, the Sufi should make a short affirmation to his master so that his heart will be awe and peace. The sâdât-ı kirâm, whose names are read in the Hatme prayer, spiritually comes to the ring of hatma as a hatme. They bring various secrets, blessings and gifts with them and hand them over to the murshi. In order not to be deprived of these gifts, the murshi should be rebelled without opening eyes. Making Big Hat The person who has the hatching takes 21 out of 100 stones himself. Eyes close. 1. Imam says' Astağfirullah'der, the congregation sings' Astağfirullah '25 times. The stone distributor distributes 79 stones to those who know the Surah of Insirah from the right. Imam says Fatihâ-i Şerife; 7 people from the right, including the imam, read Fatiha. 2. The Imam says aloud Salavât-ı Şerîfe. Those who take stones reads Salavât-ı Şerîfe according to the amount of stones in his hand. The Imam reads 8-10 of the 21 stones in his hand. 3. The Imam reads out loud 'Elem neşrah leke-i sharif.' Those who buy stones from the congregation read, but the imam does not read them. Imam collects 21 Salat al-Sharifs, takes some stones himself, and gives the remainder to the stone distributor. Distributes from the left for the Duration of Violation. 4. Imam reads ihlâs-ı Şerife aloud. The congregation reads İhlâs-ı Şerife as much as the stone in his hand. Imam separates one of the 10 markers and says 10 İhlâs-ı Şerife. 10 * 100 = 1000 İhlâs are read. 5. A Fatiha stone is given and taken to 7 people who are withered, except for the Imam. 6. Imam says aloud Fatiha-i Şerife. Those who are given the sign of the sign recite Fatiha-i Şerife again. 7. The Imam says Salavât-ı Şerife with voice. Those who have stones in his hand reads. Stones are collected from the right. 8. He reads Imam Hatme's Prayer openly. 9. After the Hatma Prayer, the imam reads it for a while. It is better to read the duration of Amma at ascent and Tabarek at Isha. However, any period can be read. 10. The Imam says' Astağfirullah'der Congregation 25 'Astağfirullah' and eyes are opened. Making Little Hatman 100 stones are shared. It is determined that those who will read the first and last Fathers. Eyes are closed. 1. Imam says loudly 'Astağfirullah'. Congregation 25 says 'Astağfirullah'. 2. Imam says Fâtihâ-i Şerife, 7 people from the right, including the imam, say Fâtiha-i Şerîfe, 7 people from the right, including the imam, read Fâtiha. 3. The Imam says, 'Salat al-Sharif.' He reads Fâtihâ-i Şerife as much as the stone in the hand of the congregation. 4. The Imam says 'Ya Baki Ente'l Baki'. The congregation repeats 'Ya Baki Ente'l Baki' 5 times as much as the stone in his hand. 5 * 100 = 500 is read. 5. Imam says Fâtihâ-i Şerife. Except for Imam, 7 people from the left read Fâtiha-i Şerife. 6. The Imam says, 'Salat al-Sharif.' The congregation reads 'Salat al-Sharif' according to the amount of stones in his hand. The imam leaves a bowl of stone in his hand, gives it to the right hand, and he gives it to the one on the right, so that the stones are collected. 7. The Imam reads the Hatme Prayer openly. 8. The Imam reads it for a while after the prayer. It is better to read the duration of Amma at ascent and Tabarek at Isha. However, any time can be read. 9. Imam 'Astağfirullah'der Congregation 25' Astağfirullah'der and eyes are opened. Thus, hatna is finished and gets up. Those who are not given stones in the calligraphy do not read anything. They are busy with dhikr in the heart. Hatme dab 1. A Sufi may not participate twice a day, but can attend to make a hatme in case of necessity. 2. Nakshi dervishes belonging to other branches can join us and we can join their sake. 3. Sufis who participate in the lectures of other NakşÎ branches cannot participate in the recitation of our own sect on the same day. This situation is out of tradition. 4. Ablution is not permitted. 5. When the ablution is broken, the hatma is abandoned. 6. When the ablution of the person who narrows the recitation is broken, he cannot continue to recite. 7. Those whose ablution is broken can make the ablution before starting the hatme prayer and join the recitation again. 8. Sufis who refresh the sect can join the calligraphy even if they do not fulfill the 7 conditions. If it is possible to supply stones and rosaries in Hat 9, it is great injustice to share the numbers with the tongue. 10. When the name of the Prophet is mentioned while the prayer of Hatma is recited, when the name of the Companions and the names of the sâdat are pronounced, prayers such as 'salat u salute kaddessallahu sirrehu'l-aliyye' should be uttered in a soft voice. 11. Hatme stone is made with a rosary or a similar hard object, but it is not made with a rosary attached to everyone's hands. 12. If the Hatme prayer has not begun to be recited, the Sufi can join. 13. During hatching, eyes must be kept closed from beginning to end. It is forbidden to open. If anyone opens his eyes after being warned, the stone distributor will take him out of the harvesting place. 14. Young children, those who have not yet received a sect, who have not received a sect and have not fulfilled 8 conditions, or who have fulfilled eight conditions and have not received instructions, cannot participate. 15. The hatme officer should sit on the hatme with his back to the qibla. 16. Sufi who has an emergency situation such as an illness can exit immediately. 17. If the hatme has begun, the person who enters the hatma before the hatme prayer will sit in a suitable place and close his eyes and say 'Estağfirullah' 25 times at the end of the hatme and open his eyes. In this case, if the stone is not given, nothing can be read in the hatma. 18. There is no time for kerahat for hatme. 19. If the place where hatme will be made can be viewed from outside, curtains should be placed in open places. 20. In open areas, hatching is not done in the open air. It can be done if there is nobody and the environment is not seen. However, if it is possible to surround the environment with a cover, it should be covered with a cover. 21. Small hatme can be done alone as well as with the congregation. 22. While a single person is making the hatme, he must read all the rosary in the hatme. 23. A single person can make small hatma with a rosary. The rosary does not need to be broken. 24. If the person who manages the recitation does not know the hatma prayer by heart, he can open his eyes and read from the book. 25. In the small calligraphy, the one who directs the hatching leaves the stones in his hand to the stones in front of him and gives to the one on the right. He leaves the stones and gives to the one on the right, so that the stones are collected in turn. 26. While two people are making hatme, the person who manages the hatma reads four Fatihas from the first Fatiha and three from the second Fatiha, while the other person reads three Fatihas in the first and four in the second. 27. If there are more than seven people in the calligraphy, the hatme administrator reads from the first Fatiha but not from the second Fatiha. 28. In the great calligraphy, the stone distributor starts distributing stones from the right side, and the İhlâs-ı Şerîfe stones from the left side. 29. When the hatme prayer begins to be recited in the great calligraphy, he collects the stones distributing stones from the right. 30. 100 hatme stones are used for big or small lines. 31. It is customary to use 10 markers in the great calligraphy. 32. Sufi can do hatme with intimate women (such as mother, sibling, aunt) who never fall. 33. Anyone from the Nakşibendî sect can enter into our account. 34. The knees of the imam should touch the knees of the people next to him. 35. The Imam should not sit behind or ahead of the ring. 36. Stones must be distributed in at least two pieces. 37. The person who distributes the stone says 25 'Astağfirullah' with the imam at the beginning and at the end, again with the imam, says 25 'Estağfirullah' and opens his eyes. 38. During Hatme, the Sufi should not fall into the lure of his own accord, and he should not prevent him when the lure comes. 39. Hands should be handled in a manner suitable for receiving and giving while distributing and collecting the Hatme stone. 40. The one who makes eight conditions receives the big and small hatme instruction. 41. In the calligraphy, a circle is placed on manners. Those who have an excuse can sit differently. In the 42nd line, the knees should be adjacent and in line with each other. 43. It is abandoned to lean back, left or right or anywhere. 44. After the imam says 'Astağfirullah' in the calligraphy, 25 'Astağfirullah' is withdrawn and the eyes will not open until the hatme is over. Nobody speaks in the calligraphy, except for the imam. HATME PRAYER Bismillahirrahmanirrahim, Elhamdu lillahi of my rabbilâlem. al-Hamdu lillahi hakka hamdihi ve senâihi ve's-salatu ve's-selamu 'alah charitable people of Muhammad and' ala illihi and sahbihi ajma 'allahumma belligh and evsil like sevabi hazihi'l-hatmeti'sh-sharifeti'l-mubaraketi ba' del-accepi minna, bi'l-fadli ve 'l-kerami gift minna, vasileten il ravzati origin's-siddiq ve's-safa esrefi'l-vera Seyyidinâ Muhammedin-il Mustafa (sallallahu ta'ala alayhi ve salam) And the divine rühi küllin min alihi ve sonladihi ve ezvacihi ve ashabihi ve etba'ihi ve zürriyyatihi ve immigrant ve ensarihi ve etba'ihi and zürriyyatihi ve muhacirihi ve ensarihi (rıdvanullahi ta'ala aleyiletyh ahmaîn) Küllinullahi vâla sâlâ vâletyh ahmaîn Çeştiyyeti wal Kübreviyyeti (kaddesallhu ta'ala esrârehum ajma'in.) And the divine soul sheikh and melâzinâ and kudvetinâ and the imaminâ and imami't-tarikati bell feyzi'l-cârî and nürş sheikh bahaiulhakkı ve'lhakati ve'ddin, the holy sheikh Muhammedinil Üveysiyyil Buhariyyil ma'-Shah-ı Nakşibendu ( ). And ilâ rühi menbai'l-mearifi ve'l-kemali seyyidi's-sâdâti as-Sayyid Emir Külal (kaddesallahu sirrahu) Ve ilâ rühilmukbili'aleyke ve limâ sivake'nasi ash-Sheikh Muhammed Baba Semmâsî (kaddesallahu sirrahu). And ilâ rühil vâlihi fi affection mawlahul ğaniyyi'l-ma'rufi bi-holy azizan Hace Ali Ramitenî (Kaddesallahu sirrahu). And the il-rühil mu'rizi 'ani'l-muradi'd-duzaliyyi wa'l-uhreviyyi Sheikh Muhmud İnciriyyi'l-Fağnevi (kaddesallahu sirrahu) And ilâ rühil mutesellihi 'ani'l-hicabi'lbeşeriyyi Hazret-i ash-sheikh Ârif Rivgerî (kaddesallahu sirrahu) And ilâ rühi kutbi'l-awliya ve burhanü'l-asfiya kami'l-bid'ati muhyi's-sunnah sheikhu'l-mâyihi Mevlana Hazratish Sheikh Abdulhalik al-Gucdevanî (Kaddesallahu sirrahu). And ilâ rühil kutbi'l-hakani al-gavsi's-semedani ash-sheikh Ahmed al-Faukiyyi-s-Serhendiyyi-apple'rufi bi'l-Imam Rabbani elmucaddi lielfi'ssani (kaddesallahu sirrahu). And ilâ rühi kutbi dairati'l-irşadi ğavsi's-saka-leyn 'ale'ssadadi es-sairi fillah er-rak'i's-sacidi bellcenaheyni Hazret-i Siraceddin Mevlana Hazratish Sheikh Khalid (kaddesallahu sirrahu). And divine soul sultânül evliyâ, kutbul irşâd, we have when Sheikh İsmail el-Anârî (kaddesallahu sirrahu) And divine soul sultânül ârifin, kutbul vâsılîn Şeyh Hâs Muhammed ash-Şirvânî (kaddesallahu sirrahu). And the divine rühi irşâdül mürşidin and Kıdvetül Küberâ and gavsül müeahhirîn sultanül saint Sheikh Muhammed el-Yerâği (kaddesallahu sirrahu). And the divine soul heir makâmâtil evliyâ muhyîiş şeriâtil garrâi sahibindenül himmeti vet savings vel explorer Şeyh Gâzî Cemâlüddin al-GumükÎ (kaddesallahu sirrahu). And when ilâ rühî evliyâil mutasarrfîn irşâdül mürşidîn and discovery time Şeyh Ahmed as-Suğürî (Kaddesallahu sirrahu). And il rühÎ şeceretül evliyâ sâhibüs sâdât and intercession sultanül asikin Sheikh Muhammed el-Medeni (kaddesallahu sirrahu). And divine soul sultanül vâsılîn ve umdetül küberâil âşıkîn and irşâdü bil-yakîn Sheikh Seyyid Şerefüddin ed-Dağistânî (kaddesallahu sirrahu). And the divine spiritual câmii kemâlâtil awliyâil evvelîn ve mecmau âdâbîn ve füyuzâtil âhirîn sultanül saintüş şeriatil ğarrâi Sheikh Abdullah al-Fâiz ed-Dağıştânî (kaddesallahu sirrahu). And the divine spiritual sultanul arifin wal muslimin ve sirrul explorer and irşadul murshid gavsüs beardyn and sirrus sâdikîn and bi-guidance rabbil world conqueror kinizül ilmi veddin Şeyh Muhammed Nâzım Âdil al-Hakkâni (kaddrahulah) And the divine soul sultânil sultânil saints and mahram secrets secret esrâril enbiyâ menbaül feyzi and himmetu sâhibil literary vennisbeti câmiul perfection sirriyyet suriyyetil muslimin Sheikh Seyyid Ahmed Yasin al-Buhârî secret bursevî (qaddash al-Bukhari). And the divine soul külllin mine's-sâdâti ve'l-hulefai ve'l-müridine ve'l-muhibbine ve'l-mahbubine ve'l-mensubine ve'l-müntesibine ila hazihi't-tarikati'l-aliyeti ve sari ' t-turuk. Allahummec'al like merit rewarding mectübeten fi sahifeti a 'financial külllin verfa'biha degree küllin and a'li bih fî a'lâ' ılliyyin 'as well as zidnâ bihâ conversation in cenabi kulllin and efiz aleynâ min berekâti sylliqat and hazard. 'l-aliyeti ve veffiknâ limerzati sheikhina vemtisâli evâmirrihi vectinabi menâhihi verzuknel bekâe bike ba'de'l-fenâi fîke' aâ kademi sadâtine-salikine fîhâ. Allahmümmağfir lena hatâyânâ veclübnâ ilâ love bi-chatti evliâike verzuknet tevfîka velistikamete 'ala dinike and tatike bi rahmetike ya erhamer rahimîn.Âmîn velhamdı lillahi rabbil âlemîn. Big and Small Hatme Hatm-i Hâcegân is performed as large and small hatme depending on the situation of the congregation. If there are 10 people except the imam, who know the Surah 'Elam neşrah lek stain sedrek' in the congregation, it is permissible to do it if there are 12 people, it is necessary to do it if the number is less than 10, it is not correct to do it. In this case, small hatching should be done.

Veles Dergahı Makedonya 279132764_5584648138230641_1482396784575359415_n 278902927_5584647628230692_3950248363039677635_n 279075476_5574671129228342_2577936914536354183_n 279551444_2111069602405365_4310008826201022134_n Halifemiz Suad Efendi'nin açtığı dergah, Almanya'da parmakla gösterilen ender bir ilimyuvası olmuştur. Hadis Fıkıh Kur'an derslerinin yanısıra, Halifemiz Suad Efendi'nin sohbet Halilurrahman Munich Josef-Frankl-Str. 2nd 80995 Feldmoching Authorized: Suat Efendi Telephone: +49 163 173 13 31 Email: bayern@halilurrahman.com Mönchengladbach Germany halilurrahmandergahimönchengladbach halilurrahmandergahimönchengladbach2 It is our Germany Headquarters. Halilurrahman Monchengladbach Poststraße 40 41189 Mönchengladbach Authorized: Yusuf Efendi Telephone: +49 177 339 43 99 Email: monchengladbach@halilurrahman.com Munich Lodge Germany 42197938_903391136517123_625695646044651 36506742_832921380230766_915123759296702 The dervish lodge opened by our Caliph Suad Efendi has been a rare science school in Germany. In addition to the Hadith Fiqh Quran lessons, our Caliph Suad Efendi's conversation Halilurrahman Munich Josef-Frankl-Str. 2nd 80995 Feldmoching Authorized: Suat Efendi Telephone: +49 163 173 13 31 Email: bayern@halilurrahman.com

Nakşibendilik and Bursevi Branch Sufis accept that the paths to Allah are as many as the breaths of the creatures. In the Sufi sense, each of these ways is called "Tarikat". Those who want to make a journey towards Allah try to complete their spiritual upbringing by choosing one or more of these ways according to their own desires and temperaments. Almost every sect is divided into various branches and branches within itself, and as long as all these branches remain in the line of Ahl al-Sunnah, they are riches for Sufism. The Nakşibendiyye order attributed to His Holiness Bahaddin Nakşibend was likewise divided into some branches. Naqshbandi, which is one of the most common sects in the Islamic world, has been called by various names until today. The first of these is the "Hacegan Road" and it covers the part from Abdulhalık Gücdüvani to Shah-ı Nakşibend. Together with Bahaddin Nakşibend, the road was named "Nakşbendiyye". A new branch was formed with Hace Ubeydullah Ahrar, one of the prominent sheikhs in the Nakşibendi lineage, and this arm was called "Ahrariyye". It was also through this branch that Naqshbandi was represented for the first time in Anatolia. In the 17th century, the "Mujaddidiyya" branch was established by Imam Rabbani in India. The Mujaddidiyya, which replaced all other branches of Naqshbandism, not only allowed the Naqshbandi to spread in the Indian subcontinent, but also prevented the destruction of Ahl al-Sunnah creed in this region. The part of the order from Imam Rabbani to Halid-i Bagdadi was named as Nakshibendiyye Mujeddidiyye. Mevlana Halid-i Bagdadi, who completed his Sufi training under the supervision of Abdullah Dehlevi in India-Delhi, took out a new arm in Naqshbandiyye and named this arm "Halidiyya". Halidiyy to handle hundreds of Mawlana Khalid caliph with an extremely large area, especially with almost all Arab lands aracııg has found the opportunity to expand in Turkey. Nowadays, the cola, which is attributed to Sheikh Nazım Cyprus , which has made Naqshbandi spread in a wide geography, especially in Europe and America, is called the "Hakkani Branch". After the death of His Holiness of Cyprus on May 08, 2014, a new branch called "Nakşibendi Bursevi" was established by one of his caliphs, Sheikh Ahmed Yasin. This branch acts with the creed of the Sunnah of the People of the People, and educates its students according to the decency and method of 12 sects. There are vocal dhikr and silent dhikr and it is performed according to the method of counting Hatme-i Hacegan with stones.