SIRRUL CANNABIS

• Translator: Mehmet Eren
• Release Date 2006-02-20
• Isbn
• 9789756138106
• Print Count Printing
• Language ENGLISH
• Pages 112
• Skin Type Paperback
• Paper Type Book Paper
• Size 15 x 22.5 cm

The Secret of Secrets

This book, which is compared to the famous manuscript Abdulkâdir Geylânî (471-561/1079-1166) and is famous as Sırru'l esrâr,It was investigated together by Khaed Mohammed and Mohammed Ganssân (Dâru's-Senâbil, Dımaşk 1415/1994, 3rd bs.). For the "Gay Library" series, the two reasons stated that they would publish all of the author's works in a court of investigation, (p. 23, b. 2). The first book in this series is Sırru'l-esrâr, which we presented as a translation.

Sırru'l-esrâr was previously translated from Abdulkâdir Akçiçek ta-shelf to Turkish with the news subheading from Beyond. No information has been given by Akçiçek about the writing or printed copy based on this translation. There's a moment when he's different from the one we translated. Because in some places, it is seen that there are additional or incomplete. In translation, we were based on the falsified matter mentioned above. Therefore, we did not compare the text with the text translated by Akçiçek.

It is understood that the geylâni of Sırru'l-Esrâris controversial. Because beyânü Esrâri't-Tâlibîn fi't-Sufism, Mohammed b. Yûsuf al-Gûrânîye is relative. (Kashfüz-Zünûn I, 260, 940). However, the authors who reviewed the book's different writings have come to the conclusion that the author of the copy bearing this name is Not Guraru, but Gay. In addition, they have taken the opinion that Sirru'l-Es-râr is a part of Geylânî based on fihrist information prepared for the writings in Kâdiriyye Kütüpha-nesi, which was founded by geylânî's sons-grandchildren and where his books are included. In fact, in this library, there is a copy of Geylânî's own line, but they express it to him. Finally, the unequivokedness of another muellife of this work strengthens the relativeity of this to Geylânî.

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It is seen that the reasons were defended based on the book's relativeity to Geylânî, the writing copies and the information in the library catalog. They believe that the fact that his responsibility to someone else has not been revealed also supports his own views.these reasons do not prove that the work is unequivotely true to Geylânî. Because in some places in it, it is seen that excerpts are made from the works of scholars who lived after Gaylânî.

The book quotes eight sources. Tefsîru'l-Mecma' (p. 62, 76, 99) in three places, Mirsâd (p. 54, 60) in two places, et-Tefsîru'l-kebfr (p. 63), Büstanü'ş-sherî (p. 68), Tefsîm'l-Buhân{s. 93), Tefsîru'l-Kâdî(p. 107), Mazhâr (p. 133) and Ghazali (p. 135). Et-Tefsîru '1-kebîr Fahreddîn er-Râzî (d. 606/1209) and Kâdî Beyzâvî (d. 685/1286), as can be understood from the dates of his death, lived after Geylânî.

With the kadan we can investigate; The book, which is called Mirsâd, is probably the Persian work of Necmüddîn-i Dâye (d. 654/1256) with mirsâdu'I-'ibâd mine'l-mebde' and 'I-me'âd' on leech. He completed this book in Sivas at the beginning of receb month of h. 620. {Kashfü'z-zunûn II, 1655; Hediyyetü'l-ânfîn I, 461) If this is the Mirsâd mentioned, it is impossible for Geylânî to see it. Because he died exactly 59 years before it was written.

There are two possibilities for the author of the book, which is called Mazhar. It is a muhtasar book by Ahmed b. lshâk al-Kaysarî called Mazharu'l-âsâr fî 'ılmi'l-esrâr. Or it is a manzum work called Mazharu'l-acâib in Persian, which is relative to Feridüddîn-i Attâr (d. 618/1221) but is not actually a part of it. (Kashfü'z-zunûn II, 1722; M. Nazif Şahinoglu, "Attâr, Ferîduddîn", DİA IV, 98)

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Alhowever, it is seen that Tabersî (d. 548/1153), one of the scholars, was quoted as Mecma'u'l-beyân at first. Mohammed b. Hashan al-Husynî (d. 776/1374) has a work called Mecma'u'l-ahbâb (ahbâr). (Kashfü'z-zunûn II, 1596, 1836) Sa'düddîn al-Haiderâbâdî (882/1477) also has a book called Mecma'u's-sulûk. (îzâhu'l-meknûn II, 434) However, we have no idea that the book, which is called Tefsîru'l-mecma, is one of them.

The book, which goes by the name of Büstânü'ş-şen, may be the Persian book of Ibrahim b. Abu Ali al-Fârisî named Büstâ-nü'l-ma 'rife and minhâcü'l-hakîka and'ş-şen'a. (Kashtîi'z- zunûn I, 244) Aynca Mohammed b. Abdulazîz (757/1356) also has a book called Bustânü'l-ârifin. (îzâhu'l-meknûn I, 181)

We have not been able to find any clues about the work called Tefsîru'l-Buhâri. The transfer from Ghazali is probably the transfer of the relevant subject in the remaining form and form of his book al-Madnûn bin.

This little research on the source of the book has brought us to the following conclusion: The Sımı 'l-Esrâr we have is most likely a study of the period after the hijri seventh century. The compiler of this book, significantly, has benefited from some Persian-ça sourced either fact or Arabic translations.

There may also be a possibility that the excerpts in the book were later included in it. However, the opinion that we formed after finishing the translation is that this book is a der-ing work. It is the work of sufism experts who know geylânî's works and style well, to investigate who the compiler or author is. We think that obtaining the copy of the author line mentioned will make it easier for the researcher in this regard.

In the works they copyright, the manuscripts attach importance to mentioning the verses and hadiths of the Quran, which constitute evidence of their thoughts and teachings. In this work, in which various bets on sufism are handled and processed in twenty-four chapters - the title of chapters 6 and 23 is the same - the use of numerous verses and hadiths attracts our steepes. However, in part of the book of sufism, it is seen that instead of receiving all the verse and hadith texts, the method of "contact and point to the relevant parts" is used. Especially in the matter of verses, we witness that the same method is applied in this work. Unfortunately, unfortunately, sometimes the siyak-sibak connection and subject integrity are overlooked. Therefore, we tried to give the verses as much as possible with the parts that would show the integrity of the subject.

Among the hadiths that the manuscripts use as evidence is a known hu-silence, in which there are many rumors that are weak or even the subject matter according to the cri-sweats of hadith ilm. For this book, the same applies. Some of the texts mentioned as hadiths are mentioned in the sources as sahâbe, tâbifn or a scholi of later generations. It is seen that some of the rumors are located in Kütüb-i Sitte, while a significant part of them are found in works written for "famous and subject hadiths in the language of the people". Therefore, in the places given as hadith text, it should be considered considering the nature of the source shown in the footnote.

The sources shown by the reasons in the footnotes are fully preserved in translation; excerpts from these sources are included only when deemed necessary. For example, a significant number of the notes were taken into footnotes to Sheikh Mahmud Efendi al-Üsküdârî on the edge of the manuscript (the first copy introduced), which was accepted as the original copy in the investigation, and in many places a transfer was made from The Risal of Kuseyrî. We tried not to give these quotes unless we saw it as necessary. We just thought it was enough to refer to Risâle's page numbers. Instead, we attached the new resources we reached as a result of our research to footnotes by paying attention to the subject of the subject of the rumors that are considered as hadiths. Alhowever, al though we tried to investigate well, there are still some rumors left in the book that cannot be identified. As we mentioned above, it should not be considered that every rumor that is sourced in the footnote is a really hadith. Although we have made some brief assessments about the rumors, it should be remembered that in fact, each rumor should be thoroughly examined and investigated in terms of accusations and text reviews.

The reasons put a dictionary on the title of the book for the biography of Abdulkâdir Geylânî and the terms mentioned in the book. The section in which the biography of the gay was processed has not been translated. The dictionary part was translated and put on the last side of the work to suit the way in Turkish books.

As a last word; We would like to express our hope that the translation of this book, which contains some difficult-to-understand statements, different interpretations and information, misunderstandings and explanations, some unfounded rumors posted as hadiths, will be evaluated by experts, especially in the field of Sufism, and useful results will be achieved by keeping the work subject to criticism in style and content.

Endeavor is from us; And the power is only from God almighty.

Hamd; kâdir-alîm, nâzır-halîm, cevâd-kerîm, rab-rahîm; it is for Allah who sent the remembrance and the Qur'an to Muhammad (p.s.m.), who was sent with the people and the secret. May salât and peace be upon him, the one whose risale ended with him, who directed people from the dalalet to the guidance, who was sent to Acem and Arab with the most honorable of the books, to the ummi, Arab, the prophet muhammad (a.s.m.), who guided those who snare the guidance, and to his dignity, who were the chosen good ones. Endless praise and greetings!

After this praise and salât-ü peace, we say: The most honorable pâye, the highest rank, the most valuable cause of pride and the most lucrative trade. Because the repentance of the Lord of the worlds and the confirming of their messengers can only be achieved through knowledge. And the Acirc;lims beed the chosen servants of Allah, who chose themselves as cornerstones of his religion and directed them to him with virtue. God has chosen him. They are heirs to the prophets and their caliphs, the basis of Muslims, and experts who solve their problems.

God said, "We have given this god as a legacy to those we have chosen from our use. Some of them wrong themselves, and some prefer the way between the rightely and the crooked, and some of them, by God's leave, are among those who take the fore. This is the great virtue" (Fâr, 35/32). The Prophet (p.s.m.) also said: " and Acirc;lims are heirs of prophets in terms of knowledge. The people of Semâ love it. The fish in the sea will ask for them until the Day of Reliance." In another hadith, he said, "God will revive you on the Day of Remn deeds. Then their scholars will say, "O people of knowledge! The reason I gave you my nod is nothing but that I know about you. I did not give it to you to torment. Come on, go to heaven. I have forgiven you." In any case, praise be to God, the Lord of the worlds. God has made Paradise a place of pleasure for the adrifs, and a means of closeness to the adrifs.

Now let's get to the point. From the light of his community, Allah first said, "Muhammad (a.s.m..)' he created the soul of the in. Indeed, he says to a mad janitor, "I first created Muhammad from the light of Vechimin." The Prophet (p.s.m..) said, "The first thing God has created is my soul. The first thing He creates is my light. The first thing God has created is a pen. The first thing He has created is the mind."

All of this is actually the same as what is meant. That is muhammadiyye. He is called "nûr" because he is known from the darkness. As in the command of "Now you have been reached with a light from Allah and a clear Divine word" (Mâide, 5/15). He was called "the mind" because he understood the complex provisions. He also got the name "pen" because it is a vehicle for the transfer of im. The pen is the means of transporting knowledge in the world of letters; rûh-u Muhammadî is also the essence of existence, the first and the original of what was created. As a matter of fact, Rasûlüllah (a.s.m.)said, "I am the definition of Allah; And the believers are of me."

God has created from him all the souls in the world of God in the best way. It is the name of the haceletü'l-un in this world. That country is the original. After four thousand years, Allah created the arch and.m the other main being from the light of Muhammad's eye. Then the spirits were lowered to the lowest level of being, the corpses. As declared in the command of "Then We will bring it down to the lower part" (Tîn, 95/5). God sent them down from the world of the divine to the world of the prophets before, and dressed them in a verse between the world of the world and the harameyn (the worlds of the prophet and the worlds of the world of the prophets). Then he sent them down to the angel world in this same way, and covered them with the angel(s). Then He sent them down to the land of them, and covered them with property. Then Allah created the bodies. He will say, "We have created you from the earth, and we will return you to it, and then we will bring you back from it." (Tâhâ, 20/55)

After that, God commanded the spirits to enter the bodies, and they entered the bodies because of this command. As stated in the command of "When I give him a certain form and blow from my soul, prostrate him immediately" (Hijr, 15/29). When the souls were tied to the corpses, they forgot the spirit taken from God on the day of a lord (A'râf, 7/172) and did not return to the original land. So Rahmân took pity on them and wrote down to them a book that was his original homeland. God almighty says, "Remind them of the days of God." (lbrâhîm, 14/5) I mean, the previous days of vuslat with spirits.

All the prophets came into this world to make this awakening and went to the Heresy. However, few people remember their original homeland, fall in love with returning to it, and eventually reach the original world.

Until the last of the prophets passed to the great prophet Muhammadi. God has sent him to the blind people to open their eyes to the sleep of error and to invite him to join God, his deeds, and his people. God will say, "This is my way. I have come to God for the first time, based on a comprehensible understanding of consciousness and sensitivity. Me and those who follow me." (Yûsuf, 12/108) The basîret, which is the eye of Rûhun, is opened for the married in the office of the fuâd (heart). But it cannot be obtained by the divine, it can be gained by the nod of the led. As stated in the verse "There, they came across one of our servants, who we have equipped with a gift from him." Therefore, it is the duty of man to try to gain this eye from those who are competent, by taking suggestions from a veltiary elder who gives news from the world of the divine.

Then, brothers! Come to yourselves and repent and come to the forgiveness of your Lord. Go on your way back to your Lord with these prophets. Soon the road will be over and there will be no friends to go to that world. We did not come to purify this world of deplement and to be pleased with the dirty spiritual work. Because your Prophet (p.s.m.), who was expecting an anxious expectation for you, said, "My sorrow and concern are for my ummah, who will live soon."

The knowledge that has been revealed to us is two kinds; the prophet and the prophet. I mean, sharia and ingenuity. Sharia and our emir are directed at our prophet, and by ingenuity, the order is directed at our people. Thus, the knowledge of truth is born from the combination of the two. "He has released two large masses of water so that they may be reunited and be bloodied. (But) there is a barrier between them that those during which they edg" (Rahmân, 55/19-20), as stated in the verse. Or the truth cannot be achieved with the prophet and the purpose cannot be achieved. The prophet's worship is what's with both of them, not one. As stated in the verse "I created the jinn and the people only so that they may know me and worship me." The meaning of "to worship me" here is "to know me." How will someone who does not know him worship him?

Ingenuity is only when, as a result of the liquidation, its exquisite curtain is lifted over the heart mirror. That's when he sees in the mirror the dream of the prophet hidden in the secret of the essence of the heart. As stated in this rabid janitor: "I was an unknown hidden treasure. That's why I created the ruin." God has explained that He created man so that he may know him. Therefore, it is the duty of man to know his Lord.

Ingenuity is two kinds: the ingenuity of The adjectives of Allah and the ingenuity of God's people. The ingenuity of adjectives is the pleasure of the object in the world and in the Hereafter. The ingenuity of the prophet is the pleasure of the prophet in the hereafter. As reported in the verse "We have strengthened it with the holy spirit" (Baccacat, 2/87). They are strengthened by rûhu'l-kuds. These two ingenuity can only be achieved through the knowledge of two knowledge, namely the prophet and the world. As a matter of fact, Rasûlüllah (a.s.m..) said, "The main knowledge is two knowledge: one is the knowledge in the language, which is god's power over the people. The other is the knowledge in the heart, which is the useful knowledge."

Man first needs sharia in order to collect the gain of the body with the soul itself , which is the degree of gain. He then needs the know-how of the soul to make a profit for his ingenuity in the province of ingenuity. These can only be earned by abandoning sharia and the practice that does not conform to the order, and by the welcome of the nefsânî-rûhâni hard-fliers only for Allah without any hypothetousness. God has said, "So whoever desires to meet his Lord, let him do good deeds and do nothing in the worship of his Lord."

The realm of ingenuity is the world of god. This world is the main homeland in which the prophets were created in the most beautiful way. The purpose of Rûh-u kudsî is the human right, which has been repented to the essence of the heart. His presence is a source of repentance and full connection to the sentence of lâ ilahe illallah, first with his tongue and then with the life of the heart. After the life of the heart, the heart gets its language. The manuscripts are the blow-I-meânîders to it. Because he is of rabid spirituality. And the fact that he is called a child is because of the following things:

1. It is like when he cheers from the heart, the child is born of the mother. So much so that the heart raised him the way your mother raised the child. Thus, it gradually grows and finally reaches the age of puns.

2. Just as it is general for children to be taught knowledge, it is equally general to teach this child the knowledge of ingenuity.

3. Just as the child is clean of the dirt of sins, this is clean of shirk, blunder and pollution.

4. The general situation in the soul is that it appears in this pure sûrette belonging to the child. Therefore, in dreams, like angels, young boys appear in the world.

5. God has qualified the son of Paradise in the following two verses: "The sons of eternal (fresh) are surrounded by "vildân", (for service) "9 (To Vâki, 56/17);" ... Pınl-pırıl turns on them and the servants of their own are "ğılmân", as if they are pearls hidden in their mother-of-pearls"10 (Species, 52/24)

6. This name is suitable for him in terms of his grace and grace.

7. It is by metaphor that it is called a hist, because of its reputation for being in the body and its representation of the five worlds. Therefore, his taking the name of tifl is not because of his smallness, but because of his beauty and pleasantness and without taking into account his initial form. He is the righte of man, for God has a reputation for god. However, the object and the spiritual have no sanctity because of the prophet 's (a.m): "There is a time when I am with God that there is no place for a mukkarreb angel or a prophet." In this rumor, it is meant that the "prophet" and the prophet's five and "mukarreb angels" and the prophet's spiritual side, which was created from the ceberût nûr. Even the angel from ceberût cannot enter the divine. Rasûlüllah (p.s.m.)said, "God has such a paradise that there is no free wives, no coke, no jinn, no honey, no milk. The blessing of this place is only to look at the vechine of God. He said, "Some faces will surely shine on that day, while looking at their Lord" (Mincemet, 75/22-23) and Rasûlüllah (a.s.m..) said, "You will see your Lord as you saw on the night of the full moon." Those who are angels and angels will be burned if they were to enter this world. As stated in this hadith: "If the subuhâ of celâlimin and vechimin had been opened, everything that the raid had reached would have burned." Cebrâıl (a.s.m..) said, "If I were to get as close as a fingertip, I would burn to the ground."

This book is prepared in twenty-four chapters, in accordance with the number of letters of the word tevhidin and the hours of a day (day and night).

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