Cemalnur Sargut

“Tarikat” is the road that takes the traveler to his destination, the road that makes the dervish reach his religious guide, the road that reunites the part with its whole. Although there seems to be different forms and types of “tarikat”, in essence there is only one. They all come together under the name "tarikat-i Muhammediye".

There are many routes that lead to Kabe but the destination is always the same. According to the place from which a person intends to go on a pilgrimage (Kabe), these routes can be short, long, easy or difficult. The religious routes are pretty much the same. To follow one can be difficult or easy depending on the follower’s original capacity.

The guidance of “kamil” (perfect, mature) person is required along this road. Existence of more than one “kamil” persons does not change the fact that they are one in meaning. Indeed there is no difference among them. Just like what Qur’an says, ‘There is no difference among prophets.’ The purpose of being born and living on earth is to find the “kamil” person and be educated and guided by him. The point is not being a Mevlevi, a Kadiri or a Rifai. It is to be able to find a "kamil" person. Once the teacher is found, there is no need to search anything else. All we have to do is to accept him as a guide and “imam” (prayer leader) and to follow him.

According to Mevlana, “tarikat” is a bloody road. Not everybody but only the ones who have eyes for truth are able to die (kill their "nafs") on this road.

“Tarikat” is beyond intellect. If all the problems could be solved with the help of intellect, prophets and “murshids” (ones who show the right way) would not be needed.

“Tarikat” is a road of “ashk” (love) not a matter of “aql” (intellect).

Another meaning of "tarikat" is the need to serve Allah towards whatever direction you are pulled. This attraction and affection can be found in mature souls. That is, a man needs to follow and be cured by another man. (Finding a better human and bowing in front of him is a must. Nietzsche suffered and lost his mind due to the lack of fulfillment of such a need. )

The essence of this road called “tarikat” is attracting and being attracted and the affection and the obedience of the person who has been attracted. It is following the one who attracts to reach the beloved. However, the ability to love is not the same for everybody. Everything burns even a stone but is the burning capacity of a stone the same as that of wood, gas and especially alcohol?

“Tarikat” is an institution established to learn the knowledge of "tevhid" (unification). In short the ultimate goal of "tarikat" is "tevhid".

What keeps us away from this challenging road is the devil that says: ‘This road is bloody. There is death’. However, for the lover and the knower of Allah dying on this road is nothing to be afraid of. So he goes on walking. The importance of the body diminishes for a person who firmly embraces the reality of “tarikat”.

True “tarikat” takes you to the heart of the owner of the heart. Only this enables one to enhance his morality.

“Tarikat” is to travel away from yourself and to return to yourself leaving your being behind. It is becoming selfless and thus reaching the beloved without any restraints.

It is understanding that the body that seems to exist does not really exist. It enables the soul to reach the richness of Allah.

“Tarikat” is "irfan-I Muhammediye", which means seeing Allah everywhere. It is not being able to perform miracles. Existence of ehlullah (those who know Allah) is the real miracle. Moreover, as we can see from Ebu Cehil’s life miracles cannot cause a person to gain faith. What results in faith is the similarity of souls. If the souls are not of the same gender, they cannot have faith in each other.

“Tarikat” is not to “zikr” (to intone Allah) or worship. It is to reach nothingness in front of the “kamil” person.

“Tarikat” builds up the unity of soul and heart that no moral codes are capable of doing.

The spiritual aspect of “tarikat” is to clean the souls showing them the road to “kemal” and helping them to find the human inside us. The materialistic aspect of “tarikat” is to cause people to become brothers and sisters backing each other up and helping each other regardless of their ranks in the society. In “tarikat” the way to raise above others is by being more mature, loyal and self-sacrificing.

There are two ways of reaching Allah in “tarikat”. One way is from servant to Allah, which requires hardwork and effort. The other way is from Allah to servant, which requires love (ashk). Walking on this path only by worshipping is difficult. But whenever one finds real love, he no longer needs a material being. The weaknesses of the flesh and the body don’t make their fire of love less because they travel at their spiritual stage to their destination riding Allah’s vehicle of attraction.

There are three kinds of masters of “tarikat”. In the first group are the men of wisdom. Such men think that people are visible and Allah is a secret. In the second group are men with vision. They regard Allah as visible and people as secret. In the last group are the men of happiness and peace. Even when they seem to address people, they are actually talking with Allah. They do not feel fear or sadness. They love Allah and are affectionate, gracious, full of mercy and patient towards people. They never hurt others and are never hurt by others.

To go through certain rituals is not enough to become dervish. One can become dervish by being human in heart and manners and by finding the correct teacher. This purifies the soul and enables to get rid of materialism.

There are two kinds of forces: evil force and spiritual force. Evil force causes one to become a slave of his “nafs” (ego, sels). Spiritual force causes one to behave in accordance to the commandments of Allah.

A dervish gives up objection. He knows that “tevhid” (unification) is in silence but he asks to learn and to be sure.

A person who is walking on the road to “tevhid” is superior to people with high status in the society or those with knowledge of positive sciences.

The knowledge level of “tarikat” is “la ilahe illaallah”. The reason a dervish is forced to deal with plurality is Allah’s desire to test his loyalty. He knows that “kabz” (restlessness due to committing a sin and fault) and “bast” (peace due to committing a good deed favored by Allah) come from Allah.

There are two kinds of “adap” (good manners). Visible (“zahir”) “adap” and inner (“batın”) “adap”. The first one is to live in accordance with religious commandments (“seriat”). The other one is not to find fault in anything since everything comes from Allah. Qur’an tells about “adap” from beginning and invites us to “adap”.