Cemalnur Sargut

Ken’an Rifai regards religion’s practical aspect related to form not as the end but as a means and values this aspect since he believes it is essential in directing man toward moral and esthetic values and in providing a way to discipline the soul.

Ken’an Rifai emphasizes the importance of meaning in worship. According to his understanding, the real worship is the one that is performed with the realization of God’s presence. The real secde (the act of prostrating oneself in worship) is the secde in which the worshiper and the worshiped are unified.

Kelime-i Sehadet (the declaration that there is no other god than Allah and that Muhammed is His prophet): To declare this is to reach the level of ‘suhut’ (believing through perceiving) getting rid of worldly desires and oppressive obstacles. It is being in a state of insolvency, poverty, destitution and witnessing the defeat and exhaustion of all the beings under the command of God. To be dervish is to act accordingly.

Namaz: Namaz is the ‘mirac- [mi'raj]’ of the ‘mümin’ (the believer). When the one who practices namaz says “Allahü ekber” after Besmele-i Serif, the soul, which is like Ibrahim cuts the throat of lust of the ‘nefs’, which is like Ismail. Rising two hands at once signifies giving up this world and hereafter. Putting hands on breast cleans his heart from all else besides Allah. Our prophet Hazret-i Muhammed (s.a.v.) regarded namaz as the light of his eyes.

Fasting: The one who fasts is honored with the title of eternity.

Fasting has three levels: One of them is the fasting of the common, which includes quitting eating, drinking and all other worldly desires that are forbidden for a certain time.

The fasting of the mature ones is to stay away from everything that is considered a sin.

The fasting of people of the highest level is to draw away from everything that comes between him and God. The secret and wisdom of fasting and starvation is to free oneself from the bonds of lust and ‘nefs’ and improving spiritually.

Alms: The external meaning of alms is to give away a certain part of one’s goods according to Islamic rules.

The inner meanings are:

The alms of the rich people is to share their richness with the poor,

The alms of the poor people is to refrain from expecting money or goods from rich people.

The alms of the lovers is to give their lives in the name of beloved, is to give their soul for the love of Allah.

The alms of the ‘arifs’ is to share their knowledge with the suitable ones who ask for it, and share their love with the lovers.

The alms of the science is to educate the one who demands it.

The alms of having a child is to take care of the orphan.

The alms of owning a house is to please and serve the guests.

The alms of the conversation is not to gossip.

The alms of being powerful is helping the weak ones.

The alms of soul is to get rid of bad manners.

In Kur’ân-i Kerim Allah says, “Blessed are the believers, who are humble in their prayers; who avoid profane talk, and give alms to the destitute.” (The Believers, 23:1-4)

Pilgrimage: The external meaning of the pilgrimage is to practice the love of Allah as a group and stand against various kinds of sufferings to achieve this love. In order to go to Kabe the pilgrims put on ‘ihram’ (the pilgrim’s grab) thus they take out their clothes. The lovers who favor the Kabe of ‘Gönül’ (heart) withdraw from everything related with both of the worlds. This is their ‘ihram’. Kabe is the territory of approval of ‘Sübhan’ (the glory of Allah). The aim of the pilgrimage is the approval of Allah. Gönül is the territory in which Rahman (all compassionate) is contemplated. The real Arafat is arif-i billah (the one who has attained true knowledge of Allah) and from him the beauty of Allah is watched.