Prof. Dr. Mahmud Es'ad COSAN

(Translated from Anilarla Mehmed Zahid Kotku (RhA) Hazretleri, Dr. Metin Erkaya, Istanbul, Seha:1996, pp. 333-45, http://meckitap.8m.com/anmzk/seriat.html)

Dear Brothers and Sisters,

My heartfelt prayers are with you. May Allah be pleased with you. The guidance of our late Shaikh Mehmed Zahid Kotku RhA is still upon us. When he had told me that I would shoulder the duty of guidance after him, I felt embarrassed. I pulled myself together and said: "This is an enormous responsibility. I could not possibly carry this responsibility. It is a very heavy, very difficult task."

His daughter [Prof. Cosan’s wife] was there, too. She, too, said: "Father, we cannot carry out this task. It is so difficult; it is colossal."

Hearing the objections, he said, "You will be helped then."

I must point out that all of these wonderful developments are not from myself; as our Khawaja indicated, we are receiving help from unimaginable sources. It is an extraordinary development and advancement what we are experiencing. I am amazed to see all of this while I am aware that I am nobody, an insignificant person. Yet the developments are at a very large scale: ten, twenty, fifty times that of the time of our late Khawaja.

Of course this is the consequence of the prediction "You will be helped then." Truly, we have been supported spiritually as well as materially. The invisible armies of Allah are supporting Muslims and our community. May Almighty Allah be pleased with all of you.

I am sure the help and power of Khawaja Effendi are with us. He is in touch with us through our dreams.

There was an Abdullah Effendi who was a disciple of another shaikh. May Allah bless his soul--Abdullah Effendi was a pleasant and understanding person. Once he told me, "Although I am a disciple of another shaikh, Khawaja Effendi's attention, courtesy and favors are still on me." He also added, "I had more favors from him than that I got from my own shaikh." He told me about some of his dreams. It amazes me to see that Khawaja Effendi is still involved in matters we face today.

When Khawaja Effendi was dying, military rule prevailed. Some of our brothers worried about him because certain people tried to convince the military rulers: "You are putting the National Salvation Party leaders into jail. Why don't you put their Khawaja in jail, too? He should be taken to the court, too."

Such were the circumstances. When Khawaja Effendi left this world, we could not announce publicly that he left us in charge. We left it to time. We said, "Let those who know it know it, and let those who do not know it wait."

Some members in our tariqa were informed in their dreams. There are individuals whom I can name them. For instance, Ismail Turan Bey was in Libya. He told me, "In my dream, I saw that Mehmed Zahid Kotku Khawaja Effendi passed away and you would replace him. " He lives in Ankara now.

There is also an old village in Pamukova close to Adapazari. We have brothers and sisters in the tariqa living in that village. They were very sad to hear the news about the passing away of our Khawaja. They decided to find themselves a new shaikh because, when the shaikh of a person dies, he has to find another guide. Spiritual training requires this. The guide has to be a living person. If it were acceptable to be trained with a person who passed away, then our beloved Prophet would have been sufficient for that purpose. That is why we have to find a living guide. Brothers and sisters in that village found a shaikh and took him as their guide. I did not know anything about it.

There are blessed Hadji ladies in Adapazari. The way they live Islam is exemplary. It has been like that all the time. There is a hadith about this: (Alaikum bidînil ajâ'iz) "I recommend you [practice] the way elderly ladies practice religion." These ladies told me that our late Khawaja Effendi appeared in their dreams, scolded them and told them to go back to our Dargah.

I will give you another example how our Khawaja guides us through dreams. I was in Madinatun Munawwara. There is a hadith stating that the space from the pulpit of the Prophet to his house is a garden from Paradise. That is why pilgrims try to get into that area and offer some salat there. The original Masjid of the Prophet was marked on the pillars. Also, the carpet of that section is different in color; it is white. Even if the other parts of the masjid have plenty of room, that special place is always crowded.

Once I went to that section of the masjid to benefit from the atmosphere of Paradise. I remained there seated for a long time. So many people came there to offer two units of prayers. As soon as one leaves, another person comes in and gets his place. It is such a preferred place.

Having sat there for a long time with a pure intention of gaining rewards, I saw Khawaja Effendi in my dream. He told me: "Son, you sit in the back of the masjid and busy yourself with dhikr. That is better for you. Do not occupy the other section too much."

Mehmed Zahid Effendi is among us in spirit. It is not something just for me; I heard from other brothers that he guides them in their dreams. His interest in his disciples and connections with them continue.

A brother in Madinatun Munawwara saw our Khawaja in his dream. Khawaja told him: "Mustafa! May Allah be with you. It is time for me to depart." Br. Mustafa got up and told his wife: "Our Khawaja just passed away." She asked, "How do you know?" "He said 'Good bye' to me." They called friends in Istanbul and got the bitter news.

These are some examples of how gentle and courteous he was. Just before he left this world, he said "Good bye!" to many people that he loved. We ask Almighty Allah to keep us in His path. That is what matters.

The most important manner, the most prevalent truth we have learned from our late shaikh Mehmed Zahid Kotku RhA is that Tasawwuf complies with the Glorious Qur'an and the Sunnah of Prophet Muhammad. It would not be sufficient no matter how much we praise Allah for that. Alhamdulillah!

There are many people on the face of the earth and they do many things. If what they do does not comply with the Sunnah of the Prophet, it has no value. Still, the person would think that he is doing something good. For instance, the Alawis are trying to establish jemevis (gathering houses) in Turkey. On this, many people have expressed opinions. Among these people was Ruhi Fighlali who was a rector of Ege University. He is in Mugla University now. He had also served as the Dean of the Theology College. He says that jemevis are like tekkes. He does not see any problem with setting up such places.

We disagree with him on this matter. If a person claims to pledge allegiance to Hadrat Ali ibn Abi Talib, he cannot establish a jemevi. Did Hadrat Ali and Hadrat Fatima go to a jemevi? Did they participate in some form of dance that man and women intermingled? If they did not do anything like that in their lifetime, then a person who claims to follow their path should not do it either.

A person could consider certain things as sacred; he or she may have strong feelings in that way. That does not necessarily mean that what he is doing is acceptable. In Islam everything should comply with the Qur'an and the tradition of Prophet Muhammad. Otherwise, it is not acceptable.

Yunus said, "Seventy-two nations, too, would wash their hands and face." If the wudu'u were only a physical cleanliness, everybody has it. If the belief in Allah is a feeling in heart, there are so many people on the face of the world who have such feeling. The Serbian and the Greek have it, too. They support the atrocities [towards the Bosnians] with a belief that they are doing something good. Our base has to be the Sharia and compliance with the Qur'an and the tradition of the Prophet. Our deeds have to be evaluated in the light of the Qur'an and the Sunnah.

I never forget how attentive our Khawaja was on this matter. I remember once I was studying at Suleymaniye Library. There are many handwritten books there. It is a pleasant experience to go there and find interesting and useful information in books, some of which are collections of articles. I found a nice poem in a book like that. I came home with the poem. I do not remember the exact words, yet it was something like this:

"My Lord! My servitude is less than what it should be. I have indulged in sins and offenses. Yet You are aware that I believe in You. I have never denied your existence."

I red the poem to Khawaja Effendi, for I thought it was a nice piece: humble feelings and nice words. Khawaja Effendi did not approve the poem. He said: "Servitude towards Almighty Allah has to be taken very seriously. One has to be on his toes all the time."

In a hadith, the Prophet said: (U'budullàhe alâ hadherin) "Worship Allah with care and caution."

Our elderly would warn a person if he laughed too much: "Why do you laugh so much? Have you passed the bridge Sirat? Are you saved from the hellfire? Do you have a warrant to go to Paradise? Why are you so happy and comfortable?"

We learned from our Khawaja Effendi how to step on a sound ground, how to be persevering, how to hold on to the Sunnah of the Prophet, and to be God-conscious in everything. May Allah be pleased with him for his teaching us that Tasawwuf is not a form of appearance only.

Mehmed Zahid Kotku Khawaja Effendi was truly a great walî with many miraculous revelations, yet he encouraged us do things for life in this world such as establishing a factory to produce diesel engines. Abdulaziz Khawaja Effendi, too, had similar suggestions. For instance, he recommended that his disciples pursue an academic career by becoming assistants in university. At that time, graduates of Istanbul Technical University had great respect in their fields and would get well-paying jobs. Telling them "be assistant in your university" was tantamount to telling them "be content with one third of the salary you may get." Assistants were considered as civil servants, yet they were not eligible for any fringe benefits or retirement pensions.

Many of the disciples could not hold onto the assistantship for long. They moved to private businesses and companies for better incomes. Yet some persevered and climbed the academic ladder. They became full professors. Our Dargah has always encouraged academic work.

I had some students in Ankara University. They became assistants and professors in the hadith department. Some became associate and full professors. I heard one comes to class with Ramuz-ul Ahadith of Gumush-khanewi Khawaja and criticizes the book: "Some ahadith in this book are 'weak.'"

I am proud of the fact that a hadith book has been read and studied in our tekke. It is very important to have such a tradition. When our Khawaja issued me permission to explain the ahadith in Ramuz-ul Ahadith, he said, "Son, read and explain the ahadith that you choose, and skip some ahadith as you wish."

Ahmed Ziyauddîn Gumush-khanewi Khawaja was not an ordinary man; he was a scholar of hadith. When he compiled the book Ramuz-ul Ahadith, he indicated the ahadith which are considered as "weak." There are notes such as "The authenticity of this hadith has been investigated by the scholars. . . . " He used the standard terminology such as "lâ shay'" and "mawdhù" when he listed the ahadith in the alphabetical order. Yet he included them in the book. He was aware of what he included in the collection.

I discussed this matter with a scholar in Makka al Mukarramah. He was from the family of the Prophet. He was very gentle and great person. He said: "The Sufis looked at the quoted ahadith with a positive attitude whereas the hadith scholars were severely critical." When Gumush-khanewi Khawaja put a "mawdhu" [i.e. subject to discussion, not agreed upon the authenticity] hadith in his book, he indicated that it was "mawdhu." However, he listed other ahadith that would support the meaning of the "mawdhu" hadith. He implied: "Look, some scholars had doubts about the authenticity of this hadith, yet I want you to be aware of its meaning!" As a spiritual guide, he wanted that meaning to be known.

A statement, a mawdhu hadith, can be good and sweet. Suyûtî calls the mawdhu ahadith "Al-leâlî al-masnûat--the artificial pearls" in his book.

Our brother criticized Ramuz-ul Ahadith, for the scholars of hadith have sharp criticism. Nevertheless, there may be disagreements among the prominent scholars, too. Due to the accumulation of information throughout centuries, the contemporary scholars could disagree with the ancient ones. A scholar may disagree with the great scholar Al-Ghazalî or Muhiddin ibn-i Arabî. Imam Rabbânî may have a different opinion on a matter.

I consider it very important and a good sign to have a hadith book as the main book of the discourses in our tekke. I recommend that my brothers and sisters read ahadith from Riyâz-us-Sàlihîn, which is a collection of authentic ahadith, in their meetings and study sessions.

I do not know why I was selected to be the successor of Mehmed Zahid Kotku Effendi. It is the will of Allah. My father says they had seen some signs in their dreams when I was a child. After I got married [to his daughter], our Khawaja Effendi kept telling me that I would shoulder the duty after him. I would get embarrassed. I thought he would live to be 120, 130, even 140 years old, and I would get old, then it would happen.

Yet there is something that I have had since the high school years: I would get quite angry at poems or songs that contained words like: "This is a stringed instrument/It would not listen to the verses of the Qur'an nor the jurisdiction of the judge." I would get very angry at Fuzûlî if he said something bad about the preacher. I was strongly pro Sharia. If somebody said anything negative about Islam, I would cross it out from my registry. Alhamdulillah, I have upheld the Sharia.

Praise be to Allah, we have observed the same thing in our Khawaja. We learned that the tariqa has to comply with the Sharia, which is an important principle. When we look at others, we realize its importance better. Let me give you an example: Once I visited Izzet Koyunoglu in Konya. He said, "Es'ad Bey, I want to show you an eshik âyini [the ritual of the threshold]." He called somebody and told him to do the ritual.

Izzet Koyunoglu is a person who donated his books for public use and whose house has been turned into a museum. While we were seated in the room, this person started the ritual. He put his right big toe over his left big toe. He moved his body to the right and left. He kissed the threshold; he hissed the right and left sides. After finishing it he said, "This is the eshik âyini in Bektashi tariqa."

You can guess that each move had a meaning. We have to question the origin of these moves and meanings. Are they in accordance with the Sunnah of Prophet Muhammad? If not, how would you defend them and practice them? How would you distinguish the right from the wrong? How far can you go if your base is not the Sharia and authentic tradition?

I praise Allah that He made us pro-Sharia Sufis. Alhamdulillah, He did not separate us from the Sharia. We learned from our Khawaja the importance of taqwa (God-consciousness) and tewâzù (humbleness). We learned from him that serving people is servitude to Allah. We learned that visiting people is one of the most rewarding deeds. Once he said: "We would be in deep trouble in the hereafter if we did not have visits to our brothers." Visiting one another, eating food together and similar activities ere encouraged by our Khawaja.

We learned how to love our brother from our Khawaja. In a mosque there were disagreements between the imam and the muedh-dhin. A few people from the congregation came to Khawaja Effendi for advice for them. He said, "I recommend they become dervishes."

One has to be tolerant towards his brother and not get angry easily. He has to overlook his brother's shortcomings and support him. One should not let anger dominate. When anger arises, the dervishhood falls.

Once an imam told our Khawaja: "Effendi, I do not see any harm in keeping a television in the house. We can turn it off when it shows something improper." In response, Khawaja Effendi roared like a lion: "One has to be one of the awliya to be able to do that!"

Sure, it has the switch, but can you turn it off? Can you turn it off right at the climax of a movie? Even if you could, by the time you turn it off, it would be too late. The damage would be inflicted already.

Several years ago, I returned home from a hadith discourse in Ankara. I was told that one of the television channels featured an interview with Yusuf Islam. I had met him a few years ago; he had visited me when I was sick in a hospital. I wanted to watch the program. Yet the producer scheduled the interview after a discussion of an x-rated movie. They placed improper scenes from that movie before the interview. I thought they were quite happy to trap the practicing Muslims and have them watch those scenes.

We were quite unaware of what would happen. While we were waiting for the interview with Yusuf Islam, we found ourselves face to face with those improper scenes. It was too late to turn the face or turn the television off. The arrow had left the bow.

Our Khawaja showed us a path that is based on taqwa, upholding the tradition of the Prophet, in accordance with the Qur'an. May Almighty Allah keep us on the path of the Glorious Qur'an. May He grant us a life holding tight onto the tradition of His Prophet.

May Almighty Allah keep us away from those who pay attention to the appearance only, unaware of the essence of the matters. May He grant us the knowledge of the secrets of marifetullah. May he equip us with the proper manners of the tariqa. May he give us opportunities to do good deeds as knowledgeable and God-loving people.

May He take us to His presence as His beloved servants. May He keep His guidance with us on the path of our elderly. May He place us in His paradise along with our great shaikhs.

I greet you with respect.

As-salamu alaikum wa rahmatullah!

November 13, 1995 Asfa/ISTANBUL  (Symposium closing speech)