Fütuhu’l-Gayb

These servants of the Rabbâniye confirm their positions through their actions and deeds. They themselves perform the duties of the guardians of faith and sincerity. They demonstrate their level of faith through their actions. They show that they are true followers of the virtues of Muhammad (peace be upon him), true adherents of the Ahmediyen (peace be upon him), and true wearers of the Nebeviyen (peace be upon him). In short, they are excellent examples for the Ummat-i Muhammed (peace be upon him) in terms of deeds and character, and in following and being close to the Sunnet-i Nebeviye (peace be upon him). The works they wrote in the style of interpreting the Book of God and explaining religious rulings, and according to the understanding of the time and the level of knowledge, are not the product of their own refined souls or lofty inclinations, nor the result of their own intellect and spiritual insight. Rather, these are spiritual inspirations and promptings from the Pure Zât of Prophethood (peace be upon him), the direct source of revelation. The Celcelûtiye, the Noble Mesnevî, Fütuhu'l-Gayb, and similar works are all of this nature. These sacred works are only interpreters of those lofty beings. These sacred individuals have a share in the composition and style of expression of those sacred works; that is, these sacred beings are the recipients, mirrors, and vessels of those meanings. English translation:

Şualar ·On Besinci Sua ·machine translation (qwen3-32b-sre)

Well... In that sorrowful, pitiful, and long night of exile, at the divine threshold, my weakness and helplessness became such a great intercessor and means that even now I am amazed. Because a few days later, in a way quite contrary to what was customary, I fled on foot over a distance of a year, alone, without knowing Russian. In a miraculous way, through the divine care that came from my weakness and helplessness, I escaped. I reached Istanbul, passing through Warsaw and Austria, and in this way, escaping so easily was truly miraculous. I completed that long journey of escape, which even the most courageous and cunning men who knew Russian could not accomplish, with great ease and without much difficulty. But that night in the mosque by the Volga River made me decide that I would spend the rest of my life in caves. It is enough now to mix with the social life of these people. Since in the end I will go alone to the grave, I decided that I would choose solitude now, to get used to it in advance. But alas, the serious and numerous friends in Istanbul and the dazzling worldly life of Istanbul, especially the empty things of honor and prestige, which were given to me far more than I deserved, for a while made me forget that decision. That night of exile was like a luminous darkness in the eye of my life. And the bright, dazzling day of Istanbul was the eye of my life's colorless whiteness, which could not see ahead and once again fell. It was not until two years later that the book Fütuhu'l-Gayb by Gavs-i Geylânî opened my eyes again. O you old men and old women! Know that weakness and helplessness in old age are the means to divine mercy and care. As I have observed many events in my own person, the surface of the earth clearly shows this truth through the reflection of divine mercy. Because the most helpless and weakest of the animal kingdom are the young. Yet, it is precisely these young ones who are most exposed to the sweetest and most beautiful reflections of mercy. The helplessness of a young bird in a nest at the top of a tree engages the mother bird as the most devoted servant of mercy. She flies around, brings food. Only when that young bird forgets its helplessness through the strengthening of its wings

Lem'alar ·Yirmi Altinci Lema ·machine translation (qwen3-32b-sre)

For that reason, whatever amount of Fatiha and ezkars I recited throughout my life, they were given as gifts to the Prophet (peace be upon him) and then to Sheikh Geylani. While I was Nakshi in three or four ways, the Kadiri path and love unconsciously dominated me. However, my preoccupation with knowledge was an obstacle to engaging in the path of tariqa. "Later, a divine inayet (favor) came to my aid and dispelled my heedlessness. At that time, by a fortunate coincidence, I came into possession of the book Fütuhu'l-Gayb by the noble Sheikh. As stated in the 28th letter, with the help and guidance of the noble Sheikh, the old Said (peace be upon him) transformed into the new Said. The first passage in the tefekkür (meditation) of that Fütuhu'l-Gayb was: "Anta fi dar al-hikma fata lab tabiban yudawi qalbaka," meaning, "O wretched one! You are considered a physician in the House of Islamic Wisdom, and you pretend to heal the spiritual ailments of the people of Islam. But in reality, you are the most ill. First, seek a physician for yourself, find healing, and then work for the healing of others." At that moment, through the secret of that tefekkür, I completely understood my spiritual illness, just as I understood my physical illness. I said to my Sheikh, "You be my physician." Allah made him my physician. But he performed a very severe surgical operation. In the book Fütuhu'l-Gayb, he performed a very harsh surgical operation on one of his students whom he addressed as "Yâ gulâm!" (O servant!). I placed myself in the position of that servant. But he addressed me very harshly: "Eyyühe'l-münafık," "O hypocrite who sells your religion for the world," and so on. I could only read half of it. Then I abandoned that treatise and did not look at it for a week. But after that surgical operation, a taste came; with great desire, I consumed that blessed work like bitter medicine or like sulfate. Praise be to Allah, I understood my sins, I felt my wounds, and my pride was somewhat broken." My teacher's words ended here.

Sikke-i Tasdik-i Gaybi ·Sekizinci Lema ·machine translation (qwen3-32b-sre)