The life of Sheikh Izzeddin Al-Haznevi


In the name of Allah, the most merciful and the most, Human being has set of on a journey for going to the Hereafter by mounting on night and day since he was born.

Every day and night takes a quantity of his life. At the end life becomes exhausted and the journey ends. Death is tasted which is a transition to the Hereafter. Human being submits to the divine judgment with death. His breath is exhausted compassionate like fire which goes out after its flames rise up and so the flame of life ends. When death comes close to a person, his organs will become weak and inactive. He transfers from the world to the Hereafter.

Death surrounds all creatures. But there is difference from one death to another. People’s deaths are different from one another in point of their qualities and works they left.

Some people really die alone by not leaving good and praised works behind while dying. It is the real mortality and painful leaving. On the other hand, some people go forward with appropriate steps throughout their life. They act wisely, give great and wide services and endeavor continuously. When they reach to a praised state of mind, they don’t have a hankering for the world and life. Since they find what they expect, they leave the world from the heart. They reach Allah, get peace and give up their ghost.

Therefore, those people don’t die alone. A community lives because those people live and so, a community dies with those people’s death. Death of a scholar is death of the public. But even death can’t make them be forgotten. The memories of those people want to be kept alive. Their words are talked about everywhere, and their stories are told permanently.

Death of the people who resemble those we mentioned about is indeed a new life. Their transition is to the everlasting life. They go on scattering their divine light. They are always shown as a model and they are never forgotten.

Sheikh Muhammad Hadrat (k.s) said that: O! Our leader! Our father! Our guide! We promise you that we will be faithful towards you. We will go from your way and follow your trace. We will follow your superior manner. We will keep your memories alive. Bright instructions and guidance in Naqshibandiah Haznavi tariqa will go on until the time stop, so that it will enlighten way of the following generations and be a bright guide for them. This Holy Markad-I Shariph, which is the place of pilgrimage of All Muslims and Haznavi ancestors from the east to the west, will be our shelter and source of morale. As the time passes, it will be our guide. O! Our sheikh! May Allah bless you. May Allah make us together in His heaven. May He gather us together with the leaders of Naqshibandiah tariqa under the flag of Hadrat Muhammad.

Those who listen to the word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding. (Al Zumer : 18)

In the history of glorious Islamic Community, there are great reformists and worthy scholars who enlighten dark nights and put the darkness away from night. They show way like stars. They are like sun. They give light and warm. This has continued like that through generations. This is a very big blessing of almighty Allah.

Sheikh Izzeddin Hadrat, who is one of the big poles of knowledge, is a perfectionist, guide and an inviter. Mentioning him and trying to keep his memories alive is indeed to thank Allah who gives blessing.

This brilliant and bright sun (Sheikh Izzeddin), who swims in the sky of guidance, removes the clouds of doubt and deletes the marks of sin from people’s heart, will always continue to illuminate people.

Everybody is testifying the superiority of Sheikh Izzeddin Hadrat (k.s). The tariqa of Haznavi Sheikh has been a source in which saliq and scholars were trained from the past to now and we hope that it will go on in this way up to the doomsday. This madrasah and strong castle have presented bright scholars to the Islamic Community that they were conscious of their responsibility, knew the feeling of responsibility towards their faith and religion, and received inspiration from our beloved prophet Hadrat Muhammad (s)

A lot of people and lovers of Allah are coming to the dargah of Sheikh Izzeddin Hadrat (k) in order to drink from his calm and pure spring and ocean of religious knowledge. These papers and lines are the reflections of his bright soul that manifests.

In fact, being respectful towards Sheikh Hadrat (k) is to be respectful for the divine inclination of people and their servitude dimension. If we comprehend this, the world will be better. Making the memories of Sheikh Hadrat alive and mentioning them will lead to see Sheikh Hadrat?s spiritual maturity, good manners, heart purity and secrets



Sheikh Izzeddin Al-Haznavi (k.s) was born in 1923 in Hazna village which is belonging to the town of Kamishli in Syria. Sheikh Hadrat’s father and mother were very religious. Those religious parents brought up Sheikh Hadrat. Sheikh Hadrat’s father was Sheikh Ahmad Al- Haznavi (k.s) who was a famous scholar in all around the world. Furthermore, his mother was a religious woman who had taqwa, worshipped throughout nights, fasted on days and turned towards Allah with prayers. There were knowledge, taqwa, loyalty, peace, purity and kindness in the root of Sheikh Hadrat?s noble family and descent.

This clean and pure family’s model is like that being indicated in the verse: Have you not considered how Allah sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in heaven.

Sheikh Izzeddin Al-Haznavi Hadrat had passed his first childhood period with his parents training. In that time, his honorable parents were living in Tal-Maruf village which belongs to the town of Kamishli located in the east of Syria. First of all, He had taken his Islamic and religious education from the scholar Sheikh Ahmad Al- Haznavi who had a superior authority in rational and religious knowledge. Sheikh Izzeddin (k) read the holy book Qur’an in small age. Then, he started to get education together with his brothers, Sheikh Masum (k.s) and Sheikh Alaaddin (k.).

He comprehended the rules of Arabic literature. He advanced in the sciences like Sarf, Nahiv, Balagat, adab etc. so much that he became the Sibevayh of that time and people were having recourse to him. Then, he started to learn the Persian language and details of that language. He comprehended the principles, points and issues of it.

He took up science of logic, its issues and rules with all its aspects. After a while, he started to read books of fiqh related with Shafi Madhap and study methods, rational and religious aspects of this madhab. He became more superior to his peers that as if he was Imam-I Shafi of his own time. He studied not only one but also a lot of sciences, like the sciences of Fiqh, Nahiv, literature, tasawwuf, rhetoric, logic, moral and sciences of method: Arabian and Persian literature etc.

After he drank from that sweet source of science, He produced substances and unique pearls from his father Sheikh Ahmad Al- Haznavi’s ocean of religious knowledge and science thanks to his strong determination, superior intelligence and favor. For this reason, his father gave him certificate. He also became expert at giving certificate in Religious studies.

He had a superior understanding, competence and a wonderful intelligence. As it is very difficult to understand wideness of sea and find out its secrets, it is also very difficult to know and understand some people, because almighty Allah puts a lot of secrets in their heart. Those people are like sea. As you see, Sheikh Izzeddin is one of those people who are filled with secrets.


Sheikh Izzeddin Hadrat (k) not only specialized in the field of science but also comprehended and performed the meaning and soul of holy hadith.

?Those who are fair in a generation carry this knowledge and protect it. They don’t allow those, who go too far to change anything. They drive away bad intentions of those, who are in the wrong way. They refuse exegeses of illiterates.?

Sheikh Hadrat believed that: It needs to strive very much, endure troubles and difficulties. Therefore, Sheikh (k) left his own comfort and took up the issue seriously.

He left temporary mortal and physical pleasures for the sake of everlasting spiritual pleasures. In order to get blessings of Allah, he didn’t long for possessing temporary pleasures of people. Almighty Allah says: On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah. and that which is in the presence of Allah is the best (bliss) for the righteous. (Al-I Imran:198)

Sheikh Izzeddin Hadrat (k.) taught Religious Knowledge in the madrasah from which he had graduated. Night and day he strived for teaching and being beneficial for human beings with his brothers Sheikh Masum (k) and Sheikh Alaaddin (k).

He didn’t withhold anything from people in the way of publishing knowledge and spreading out virtues. He educated so many scholars that they became stars shining in the sky of science world.

Sheikh Izzeddin esteemed the science very much. He was always emphasizing the necessity of learning knowledge and teaching it. He was establishing religious institutions, having people establish them and spending too much money for those institutions.

The most obvious and magnificent madrasah of those is Haznavi Madrasah which is a centre of Religious Knowledge. This great madrasah is in Tal Maruph village. This madrasah is a veritable castle of Islam. It is the source of faith. Sheikh (k.) had it be built from his own money. He chose teacher staff of the madrasah on his own. He regulated teachers salaries from his own property. He had reserved money from his own property for this service being continued and adjusted a great sum of money. While he was doing those, what he wanted was only the will of almighty Allah.

About two hundred students (today two thousands) studying in the madrasah were taking education without any fee and they were living in the madrasah. Eating, drinking and everything belonged to the madrasah. Sheikh was responsible for them. Sheikh Hadrat hadn’t taken any help from anyone or any foundations while building the madrasah and spending for it and the students in the madrasah.

Sheikh Hadrat used to arrange meetings on special days and nights; especially on Friday nights in order to tell the value and honor of sciences and scholars. He used to treat them in a friendly way and encourage them on learning knowledge. He used to read and tell verses of Qur’an and hadiths including the virtues of scholars and sciences.

Sheikh Izzeddin (k.s) said: Whoever wants the world should study knowledge. Whoever wants the Hereafter should study knowledge. On the other hand, whoever wants both of them should still study knowledge.

Sheikh Hadrat (k.s) was giving those examples about knowledge:

Let’s assume that there are a few brothers here. One of them has a big position. One of them is a doctor, the other one is an engineer and the other is the leader of a tribe. One of them is rich and the other one is in a big position. The smallest one is a scholar. They are talking about an issue. If they want to decide an important subject, it will be seen that they consult with the scholar one. They will ask his opinion, because they believe that he can give the most definite solution and beneficial result. So, they forget their jobs and positions. They exalt the position of knowledge which Allah exalted and show extreme respect toward it.

Sheikh Izzeddin Hadrat (k.) used to read those couplets addressing Hadrat Ali (r) very much:

Virtue is the right of masters of knowledge. Masters of knowledge are guides who show the way of Truth to those searching for the right way.

The value of a person is understood from his knowledge. However, illiterates treat the masters of knowledge as an enemy. Study for knowledge that you will be always alive with it. People die, but the masters of knowledge are alive.


Sheikh Izzeddin was giving importance to perform religious duties with his knowledge and he was always recommending it.

He was usually saying this hadith of our beloved Prophet (s): Whoever performs his knowledge almighty Allah teaches him what he doesn’t know. (Keshfulhafa C.2 P. 265.)

The fruit of knowledge is performance. Knowledge without performance is a purposeless means and it resembles a fruitless tree. Sheikh was indicating that those, who don?t perform his duties with their knowledge, are far away from the scholars. Then, he was reading this poet:

If there isn’t any taqwa in the knowledge, that knowledge hasn’t got any benefit.

If ignorance rules over taqwa, that taqwa hasn?t any benefit.

Sheikh Hadrat was emphasizing the necessity of avoiding scholars who didn’t perform their knowledge. So, he was telling that story: One of the scholars saw a devil in a sandy shore. He was lying down on the shore and he gave up deceiving people. The scholar asked him: I see that you aren’t doing your duty. You aren’t deceiving people. But, why? The damned devil said: I have got caliphates that perform my duty. The scholar asked again: Who are your caliphates? The devil said: They are the scholars who don’t perform their religious duties with their knowledge.

Sheikh Izzeddin Hadrat said: My father Sheikh Ahmad Al- Haznavi (k.) ordered us to perform our religious duties with the knowledge and he encouraged us. He didn’t order either me or Sheikh Alaaddin (k) to do any work and service for we not being away from studying knowledge. He was doing some works on his own, so that there wouldn’t be any problem in our lessons. When we saw him in that situation, we were saying to him ?please, let us do these works.? Sheikh Ahmad Al-Haznavi didn?t permit anything prevented someone to deal with the knowledge. He didn?t show tolerance in such a condition.?


Sheikh Izzeddin said: Know that Naqshibandiah tariqa (May Allah bless it) takes the life of companions as a basis. This tariqa is protecting its origin and purity. There isn?t any addition in this tariqa and nothing was removed from it.

This tariqa is in a peace towards almighty Allah in all its manners, actions, customs, prayers and treatments. It adheres to the Sunnah and taqwa by being away from innovations in the religion. It is consisting of serving Allah both outwardly and internally.

The biggest means in this tariqa is Abu Baqir Siddiq (r.. There are two main principles in the tariqa. Whoever performs these principles all superiorities and benefits are granted to him. One of them is: being dependent on Hadrat Muhammad (s) perfectly. The other is: Loving Sheikh who has spiritual maturity.

Sheikh Izzeddin (k.s) said: While the scholar Ibn-I Hacar Al-Haytami was mentioning about Naqshibandiah tariqa in his book called Fatva-i Hadissiye, he said It is the Naqshi tariqa which has no connection with the ignorance of Sufis?. The witness of this great scholar is enough for this tariqa.

Sheik Izzeddin (k.s) said: It is clear with experiment that for the follower, the closest and the most permanent tariqa to reach divine unity is Naqshi tariqa. The origin of this tariqa is based on tasawwuf and good manners of murshid (guide) who is an inheritor of the Prophet.

This tariqa appears in that holy hadith: Whatever Allah puts into my heart, I put them into Abu Baqir’s heart. (Hadith-i Sheriph)

Hadrat Abu Baqir is the architect of this superiority and the means of these blessings. He accepted adherence to the Sunnah, being away from sins and innovations in the religion and being adorned with the beauties of virtue, moral and taqwa as a principle for him.

Sheikh Hadrat said: Learning the Religious Knowledge causes some people’s release. It causes the others to perish at the same time. It is an obligatory duty for a person who hasn’t got a perfect heart to learn seyr-u suluq and treatment manners. This fact is firm according to both old and new scholars.

In the book Tuhfet’ul Muhtac of scholar Ibn-i Hacar, it is said: It is obligatory for everyone who hasn’t got a perfect heart to learn the remedy of moral illnesses like arrogance, conceit, hypocrisy etc. But this is fardu qifayah (socially obligatory duty carried out on behalf of the entire society), like the medical science which is fardu qifayah.

Hatip As-Shirbini, the scholar of Shafii Madhap, said in his book called Gaye: Purity is divided into two parts: Wajib and Sunnah. Wajib is also divided into two parts: Physical and spiritual. Spiritual purity: Cleaning heart from jealousy, arrogance and conceit. Imam-I Gazali said: It is necessary to know the limit, reason and remedy of spiritual purity. The worst arrogance for anyone is being pleased with his faulty opinion. Moreover, he likes this opinion and insists on it. He doesn?t accept anyone’s advice. He looks down on them. Almighty Allah says: Say: “Shall we tell you of those who lose most in respect of their deeds- “Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works” (Al- Kahf : 103-104)


Sheikh Hadrat (k.) was medium height. He is taller than short one, and shorter than tall one. He was majestic and dignified. When people met with the Sheikh first, they were afraid of him. The reason was that the Sheikh wanted to resemble Hadrat Muhammad (s.). But after those people talked with the Sheikh and became familiar with him, their fear turned into love. They used to get pleasure from his words.

When someone asked him a question, he replied his question in a better way and told him some examples for his answer being understood. So, that person left Sheikh’s meeting as being persuaded. He was brave like Hadrat Omar, generous like Hatem, compliant like Ahnef and intelligent like Ilyas.

When a question was asked to Sheikh Izzeddin (k.), he replied it by looking at the holy book of Allah, Hadiths of the Prophet and the issues in which scholars and saints of Islamic community agreed.


Sheikh Hadrat said that: There isn’t any moral illness more harmful than jealousy. It is the biggest calamity which threatens scholars.

-A father wants his son to be more superior to himself. Like that, a godfather ?Murshid? also wants his murid to be more superior to him.

-Benefiting from someone get easy with love.

-Look at the sun! Even though it is too big, a cloud layer can overshadow it.

-When a wonderful thing comes into Sheikh’s mind, he says I haven’t got any miracle. I knew it with wisdom and perception that Allah gave me.

-A murid should be like a peacock. He should always look at his black feet. He shouldn’t be deceived by the beauty of his feathers like a peacock. This beauty doesn’t belong to him and it can lead him to conceit and instigation.

-Although the overpowering thoughts don’t give any harm to the murid, he should ask Allah for forgiveness because of those thoughts.

-Almighty Allah abolished change in outer appearance from the Muslim Community for the sake of Hadrat Muhammad. In the past, when someone from Muslim Community committed a sin, he assumed the form of pig, monkey or dog. Now, there isn’t such change in outer appearances. But, there are still changes in inner appearance. There are two signs of it: not being affected by sermons and advices and not regretting from sins.

-When the fear of Allah enters in someone?s heart, it burns forbidden lusts. Thus, there isn’t any desire for world in that heart.

Hadrat Muhammad (s.) saw a person who moved his organs while performing ritual worship. Then, He said: If there was deep reverence in his heart, his organs would also be in deep reverence by means of his heart.


Sheikh Hadrat was a mutasawwif faqih, a scholar performing religious duties with his knowledge and a murshid guiding people with wisdom. He was such a scholar that he brought the Shari?a and tariqa together. While he was inviting people to the religion, he was showing the beauty of religion and the perfection of tariqa.

Sheikh Izzeddin spread Islam among the common people and superior ones. People came to him in groups for learning his manners and entering his tariqa.

For guiding and improving people, it needs to have effort, a perfect majority, strong wisdom, wide heart, superior moral, pure nafs, right opinion and good intention. All of these will be possible, only if lusts disappear and nafs gets ease by getting rid of tricks and unpleasant features. That is the secret of Sheikh Hadrat’s success in guidance. His perfection is in this point of view. He gained people’s heart with this success, he examined them deeply with this success and he awakened their feelings and conscious with this success.

Sheikh Hadrat had respect for elders and he exalted them. He felt compassion for young. He saw every people in the position they deserved. He behaved them according to their wisdom and perception. He was a superior model as a Muslim for being just and equitable. He was always away from injustice, he acted every people justly it doesn’t matter wherever they came.

Sheikh Hadrat had great effort. He got the right of non-Muslims, who were rightful and aggrieved, from Muslims. He warned Muslims not to behave unjustly towards people whoever they were. Since people are living in the same universe, then they should be in unity. He always strived for this.

The Sheikh was a leader in the issues like purity of heart, correctness, ikhlas, purity of nafs and purity of conscious. He was thoughtful and his opinions were appropriate. He penetrated people’s heart and immediately comprehended what they want to say. He wasn?t deceived by outer appearance. Any condition and situation weren’t complicated for him. Sheikh Izzeddin?s correctness, ikhlas and peace of heart were the reasons for that his murids obeyed him and listened to his orders. Sheikh Hadrat’s method was filled with good manners. He was regarded muceddid of the tariqa from this aspect. He infected his followers and murids with this understanding.

Not only Sheikh Hadrat conveyed this tariqa to his relatives and associates, but also he conveyed it to every places of Islamic World from the European to Arabia. He was met with glory and great hospitality wherever he went. People whose languages and skin colors were different were gathered around him. They were benefiting from Sheikh Hadrat’s meaningful words. Talks of Sheikh were penetrating into listeners? heart and depth of their heart. When people listened to his effective talks, they wanted to be dependent on him and enter his tariqa. They acknowledged him to be their master. Moreover, they tasted the pleasures of taqwa and the sweetness of faith. They were asking Allah for forgiveness because of the sins they committed in the past. They awakened in terms of mind and thought. Those who were dependent on Sheikh Hadrat (k.) were living Islam as a Muslim with their actions, words and morals. They understood Islam and comprehended its origin and value. Therefore, people were coming to Sheikh Hadrat’s tariqa in groups with love and eagerness. They were entering the tariqa with seriousness and boldness thanks to the ikhlas of this superior person, who purified his nafs and devoted himself to Allah.

Sheikh Hadrat (k.) was far from hidden intents. His words were security. People who demanded for morals, marifat and truth were leaning on this security and relying on it. His manners, actions, sermons and advices served as a lesson for generations and affected them. Sheikh Hadrat’s thoughts were deep, his wisdom was strong and his vision was keen. His choice and view were appropriate, his measure was good. He was incisively intelligent. He had always a correct perception and a reliable determining.

The biggest feature of him was having good intent. He used to do everything for the sake of Allah. It was the most important point for him. He never spent a kurus without intention.

He usually read tasawwuf books carefully. He read books continually. When he started to read a book, he read it up to its end.


Sheikh Izzeddin (k.) said: Praise be to Allah. May prayers and peace be with the Prophet (s.). Naqshibandiah (may Allah purify its masters) is a tariqa filled with good manners and education. One of those good manners is to break nafs. Nafs which orders badness is enemy of almighty Allah. Nafs likes everything that Allah hates and it hates everything that Allah likes. What appropriate for a murid is to break his nafs which spurs people on badness. The more that nafs is broken, the more the person gains loftiness and honor.

One of the ways to do it is this: A person should see his nafs more worthless and lower than the others? nafs. If he believes this, he isn’t saddened. He doesn’t argue with anybody or treat them as an enemy. Then, he will be like water that refreshes roses, flowers, different kinds of crops, plants and fruits. A murid shouldn’t select portion for himself, he should think that this portion is for test. So, it isn’t necessary. If he tries to make people think he’s superior as being wealthy, he should know that some non-Muslims are wealthier than him. If he alleges that he is strong, he should know that some animals, like camel, elephant are stronger than him. If he tries to make people think he’s superior as being knowledgeable, he should know that devil is more knowledgeable than him. If he comprehends those, then virtue and honor break his nafs and make it despicable. Then, nafs gives what Allah wants from it.

Shah-i Naqshiband (k.s) said: Someone, who claims that he is superior to the most inferior Muslim, hasn’t smelt the smell of tariqa, yet. Loftiness and superiority are measured by modesty and compassion. In order to praise the Companions of Hadrat Muhammad (s.), he says this verse: ?Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward. (Al-Fath- 29)

The Prophet (sv) said Almighty Allah exalts those who are modest.? Modesty is beneficial, if it is for the sake of Allah. Modesty which is shown someone because of his wealth, position or strength is harmful and it causes the religion to decline in quality. It influences the belief in Allah negatively. As you see, such modesty destroys people. So, good deeds turn out to be nothing because of it. However, we shouldn’t forget this: Someone’s modesty shouldn’t keep him from Amr bil maroof ( instruct righteousness ) and nahy anil munkar ( prohibit evil).

It needs to struggle with people who are against the religion. That struggle must be for eliminating the opposition, but not for hostility. For instance, while a doctor is splitting his patient’s stomach, he does this for treating his patient, but not for giving him pain.

Someone who makes jihad in the path of Allah must see himself more inferior than people he struggles with. His end is unknown. It isn’t evident how the end of a person will be. Some times, a person who is in need of advice asks Allah for forgiveness. Then, Allah accepts his tauba and forgives him. On the other hand, the advisor, (may Allah forbid him), may go astray, oppose to the orders of Allah, enter the wrong way and talk nonsense.

Sheikh said: It is necessary to remove negligence. It is necessary to be saved from negligence and eradicate baseness. However, it is the benefit of tariqa to remove negligence. If that’s so, then what is negligence Negligence is various thoughts of nafs and apprehensions of heart. Every action that takes people away from Allah, like arguing with the others, nurturing enmity towards people and shopping inappropriate for the religion is all negligence. After a person removes the negligence, he should pay attention to two points:

FIRST: He should always control his heart. He should think as if his heart was saying Allah, Allah, Allah. His heart is chanting the word Allah as if it had mouth and tongue. Then, his body trembles with the effect of zikr. He shouldn’t mention Allah only for some times and forget Him in the other times. He should always mention Allah; in toilet, in the moment of intercourse, while sleeping, walking, etc  In short, he should always mention Allah in all situations. People should compete for get this divine peace.

SECOND: One should always see himself in the shade of Allah. At the same time, he should love the saints of Allah. The leaders of Naqshibandiah tariqa aren’t contented with the reality. So, one should demand for the most superior position and always mention Allah with his heart.

We are not performing the things wanted from us. We aren’t conscious. Allah says:  Thou wouldst have deemed them awake, whilst they were asleep, (Kahf: 18)




Sheikh Izzeddin (k) gave great importance to taqwa (bewaring of Allah). He encouraged people on taqwa and invited them to it. He used all his possibilities so as to bring up a muttaqi generation. While he was doing it, he was sacrificing everything he had. He didn?t want any worldly help from anyone. If I may use this expression, he could be harsh in some situations. However, he was usually gentle and good-tempered towards his students.

Neither he nor his students and scholars accepted any gift in return teaching science and guiding. He expected the response of his service from almighty Allah. Whether it is smaller or big, worthy or worthless, he never accepted any gift. One day, such an event happened: While Sheikh Izzeddin was carrying out his duty of guidance in the city of Rakka, there was someone walking around with him. That man was poor and his clothes were old. The weather was cold, it was winter. Another person from Rakka saw him and felt compassion for him. He wanted to give that poor a jacket, so that he wouldn’t be cold. That poor man shouted at him. He didn?t touch and want that jacket, because he was in the duty of guidance with Sheikh Hadrat. Then, that poor man said: I didn’t take it from you, because I am in the duty of guidance with Sheikh (k). The manner of tariqa is an obstruction for this.

I swear to Allah that one must live with knowledge and taqwa. If there aren’t knowledge and taqwa in one’s life, there isn’?t any worth of his personality.

Sheik said that: A murshid (guide) had a lot of students. He loved one of them more than the others. So, the others were jealous of him. Then, the murshid realized their envy and jealousy and he wanted to test them. He said to them: All of you will take a bird and a knife. You will cut it in a place, but no one must see this. Although all of them cut their birds, one of them come by not cutting his bird. He was the student whom Murshid love very much. Murshid asked him: Why didn’t you cut the bird? The student replied: You said that cut your bird in a place where no one can see you. However, wherever I went, I saw that almighty Allah always saw me. Nowhere and nothing are hidden from Him. So, I didn?t cut the bird. Murshid turned to his students and said: I love this student more than I love you, because of his understanding and contemplation.

Sheikh Hadrat’s taqwa was renowned. He never approached to suspicious things. He had been circumspect since his childhood. He was a servant who worshipped Allah too much. Sheikh Hadrat (k.) didn’t spend his time uselessly. Either he worshipped or he read book. He always dealt with aims, ritual worship, guidance, education, training and helping people. He had got too much vera. He used to cry in many times. His eyes were always tearful. Neither he nor his sons wished for worldly positions (maqams). He didn’t struggle for getting positions.


Being in the righteous way was the principle of Sheikh Hadrat. If anything was right, he would accept it. If not, he wouldn’t accept it. Sheikh Hadrat (k.) hated whatever was wrong. He never accepted anything wrong. He liked uprightness. These manners of Sheikh Hadrat were reflections of the verses like Therefore stand firm (in the straight Path) as thou art commanded,- thou and those who with thee turn (unto Allah.; and transgress not (from the Path): for He seeth well all that ye do. (Hud: 112) and ?Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. (Al- Fatiha: 6-7)

The greatest effort of Sheikh Hadrat was people?s adherence to the religion and Sunnah of the Prophet (s). He always told that story: There was a sheikh in the past. He had some students. He loved one of them very much and introduced him to the others. So, the other students saddened because of that situation. Sheikh wanted to tell the reason of his extreme love towards that student. They were near a mosque. Sheikh ordered them to enter in the mosque. All of them entered in the mosque by stepping to the left first. However, the student sheikh loved entered in the mosque by right step. Sheikh ordered again: Go out!  All of the students except the one sheikh loved went out by right step. But, the student whom sheikh loved went out by left step. When sheikh saw that, he said: Look! That is my student. I haven’t got any relationship with you.  As you see, sheikh loved that student, because he was dependent on Sunnah. He acted according to the Sunnah of Prophet.

Sheikh wanted to reach a result by telling that story: The purpose of a genuine murshid is to make people adhere to the religion and obey the Prophet’s Sunnah. Gathering too many people around us isn?t our purpose. Sheikh Hadrat (k.) was dependent on the Prophet’s Sunnah very tightly.

Our beloved Prophet (s.) said : Whoever revives a dead sunnah, he will get the merit of fifty or eighty witnesses. Sheikh Hadrat kept away from innovations and forbidden things in the religion. He said: If there are innovations and forbidden things in a tariqa, it becomes extinct. A tariqa continuous its existence by performing religious duties according to the sunnah and giving up innovations in the religion.

Sheikh Izzeddin Hadrat (k.) didn’t include tariqa in the benefits of world and he opposed to the people who wanted to do it. He never made a concession for the people who wanted to use tariqa for their benefits. He was striving for performing and having people perform that meaningful method. He warned Muslims in many times for they were not being deceived by those who abused the tariqa. He declared those people having hidden intent and put an end to their evil. His essential method was to protect Sunnah and ahl-i Sunnah and struggle for innovations in the religion.


Sheikh Hadrat (k) said to his followers that tariqa was right. He emphasized that performing religious duties and religious manners were necessary for having the moral of Hadrat Muhammad (s.).

When Sheikh wanted to convey the manners of this tariqa to someone who had great position and responsibility, he absolutely reached him by finding an apparent reason. Then, Sheikh told him the manners of religion and tariqa as much as possible. While Sheikh Hadrat was being treated in the Meshfa Es-Sami Sham Hospital, so many people from different classes came to visit him that it called everybody’s intention. The hospital became like a madrasah. Doctors and those concerned started to learn the manners of tariqa. Sham was influenced by that event. While Sheikh Hadrat was leaving the hospital, he said: Praise be to Allah. The public of Sham saw personally the truth of Haznavi Tariqa, ikhlas and uprightness of murids. They realized that murid esteemed his murshid’s love more than his property, children and relatives.

Sheikh Izzeddin (k.) provided his maintenance by his own. He also provided the maintenance and feeding of guests, visitors and about two thousands students in dargah. He provided all of them from his own income. He didn?t accept anything from anyone, except Allah. Those help and expense have been continued for eighty years. For this reason, we saw that people from everywhere were coming and entering his tariqa. People from Syria, Turkey, America, Europe and the other countries were coming by leaving their works. They were coming and promising Allah to give up sins, do good deeds, obey and worship Him in dargah of Sheikh.

Sheikh Hadrat was dealing with the religion completely and doing it with care. He was paying attention to ikhlas and good intents in all of his words and actions. He said: One must pay attention to ikhlas in his works. Allah says: ?And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight.? (Al-Bayyina:5). Moreover, our beloved Prophet (s.) says: The value of an action depends on the intention behind it. A man will be rewarded only for what he intended.? It was known that Sheikh (k.) never did and said anything without good intention.

He visited a lot of countries. He gave sermons and guided people there. So, a lot of people were saved from sins by means of him. He told them correct faith and Islam. He showed them how to adhere to the holy book of Allah and Sunnah of the Prophet. He was dependent on Sunnah of Muhammad Mustafa (s.). When there were to many views about a matter, he always chose the most superior one.

He was dependent on the manners of tariqa. He was keeping away from anything inappropriate for the manners. Moreover, he said: One day, Sheikh Ahmad Al-Haznavi (k) gathered scholars and said to them angrily: You are responsible for the innovations occurring in the tariqa, because you aren’t teaching the manners completely. Therefore, people can’t learn the truth.?

Sheikh Izzeddin (k) showed great interest in guests. He paid attention to their foods. Some times he went to bakery and controlled whether there was any problem in breads. When breads were half-cooked, he immediately warned baker. Some times, there was only lentil soup in the meal. In those times, he said to his guests: We can’t give the other kinds of meal, because we have to many guests. Praise be to Allah.

Sheikh Hadrat said: I’m thanking to all blessings of Allah. My father was thanking to Allah because of three reasons. I’m thanking to Allah because of the same reasons. First of all: I always give something to the poor. Secondly: I don’t want property from anyone. Thirdly: There have been always students in the dargah.

One day, Sheikh Hadrat told a story about Sheikh Ahmad in a meeting: One day a Bedouin came to the meeting place where scholars were talking about religious issues. He wanted to tell something to the scholars and said: We, Bedouins didn’t know halal (anything permissible under Islamic law) and haram (anything prohibited by the faith). We couldn’t distinguish anything clean from dirty one. In terms of najasat (impurity), we couldn?t see the difference between sheep and dog. (According to some madhaps dog is impure). We hadn’t known Sheikh Ahmad Al-Haznavi (k.), yet. As we lived in desert, we were cooking soup with yoghurt in caldrons and pots. Dogs were coming to drinking that soup. When my wife saw that, she was hitting the dog with wet ladle which she took from the pot. Then, she was putting it in the pot again. That wet ladle was contacting with dog and my wife was putting it in soup without cleaning it. After we entered tariqa, Sheikh Ahmad Al-Haznavi taught us our religion, tariqa, halal and haram. He informed us the details of our religion. One day, I prformed my ritual worship behind Sheikh Ahmad (k.) and then went home. I saw that there was a pot in my wife’s hand. She was taking it to spoil. I said: What is that? What is there in it? She said: There is airan in it. A cat drank it, so I will spoil it as it isn’t clean. I said: It isn’t impure. It is clean, don’t spoil it. Then she said: Go to Sheikh and ask him whether it is clean or not. If he says it is clean, I will accept it. If not, I can’t be persuaded even you say it is clean.? I understood that I couldn’t persuade her. Therefore, I went to Sheikh Ahmad (k.s). I told the matter. He said: Is there any river around your house? I said: Our house is just near the river. Then, Sheikh said: That cat might have gone to river and cleaned its mouth by drinking water after it ate anything impure. However, tell your wife that she should take butter of airan and not put it in your yearly butter. After the Bedouin told that, he said to us: O! Hodjas! Look that how we became cautious against suspicious things even we didn’t know the difference between sheep and dog in the past.?

Sheikh Muhammad told: Sheikh Izzeddin had prostrate cancer. Doctors said: We have to anesthetize you for operation. Sheikh said: No! Do it without anesthetizing. Doctors said: It is impossible. You will suffer too much without anesthetizing. How can you endure it? He said: I can endure it. I can’t consent you to anesthetize me. I don’t want to be deprived of Allah’s zikr.? He insisted on it. So, doctors operated him without anesthetizing. At the moment of operation, there was a book in his hand and he was reading it.

Sheikh didn’t only get some knowledge and virtues, but also he was cognizant of all sciences. While he was expressing something, one who saw him supposed that one of the big mucthehids returned to the world. He had such vera, taqwa and modesty, as if he were Uways al-Qarani or Abu Yazid Al-Bastami.

While Sheikh was mentioning about rational issues, one supposed that Imam-i Gazali and Imam-i Kushayri had benefited from him. In terms of his ikhlas and prayer, he was like Hadrat Abu Baqir. In terms of justice, he was like Hadrat Omar. His bravery and determination were reminding Hadrat Ali. His shame was reminding Hadrat Osman. As you see, Sheikh Izzeddin (k) was such a perfect person. He was a model of scholars who performed religious duties with their knowledge, and mutasawwifs who seek path in tasawwuf.

Sheikh’s intelligence included the other scientific virtues besides religious knowledge and virtues. He was a guide that scholars were consulting with him. Even agriculturists were consulting with him about agriculture. In terms of engineering, he was good at geometry as if he were an engineer. Those who saw him thought that he was a perfect dervish. He was a servant of Allah among the servants. On the subject of spiritual illnesses and problems in nafs he was like an expert doctor. Almighty Allah granted him wisdom, intelligence and guardianship.


Having superior and unusual temerity were the biggest features of Sheikh Izzeddin Hadrat (k). Even in the most difficult conditions and situations, he never felt shy in front of someone, it didn’t matter whatever position he had.

Sheikh always advised goodness and kept away from badness. He was never afraid of anyone on the subject of spreading religion. He didn’t ay attention to people’s condemnation. He showed great effort for the religion of Allah. He said that all beauties were in the moral and religion of Hadrat Muhammad. Good qualities seen in Europe were indeed stolen from moral of the Prophet. Unfortunately, while Europeans are habitually reflecting the Prophet?s moral, we are leaving good qualities of our religion.

According to Sheikh Hadrat (k) world is means of performing good deeds. It is like a transportation on which people get while going to the target (the Hereafter). People knew that Sheikh Izzeddin (k) never tried to obtain the world. He wasn’t interested in politics, status and position. He had only one goal in the world: WILL OF ALLAH. He was saying those about favor of the world: O! You, who want the world! Know that world is a trap which is set in front of people. It wants people to fall into that trap. World is such a land that if it makes people happy today, it will make them cry tomorrow.

Although Sheikh Izzeddin (k) was very merciful, sensitive and tenderhearted, he was like mountains against difficulties. He showed patience with unusual fortitude. People took his endurance and patience as a model.

Sheikh was very good-tempered. His moral was wide and he was patient. He had the endurance of the greatest people. He felt compassion for servants of almighty Allah more than a father. Especially, for students he said that: They are my children. No one could compete with Sheikh in terms of good temper. He was put to a lot of trouble by his enemies. However, he behaved them in a friendly way. He never nursed a grudge against them. He felt sorry for their ignorance. He was praying them for being religious. He was forgiving mistakes made against him. He was treating with respect towards those people. He restored relation with people. As you see, Sheikh tied people to himself by means of this superior moral.


When people came to visit Sheikh, he bent forward them in spite of being old and having lumbago. While Sheikh Hadrat (k.s) was teaching his sons good manners, he was saying: You shouldn’t be deceived by being pleased with the crowd around you. When there were too many people around our sadat, he was writing a letter to his Sheikh and telling the situation. His sheikh was saying: You shouldn’t be deceived by this crowd. Don’t believe this favor. This favor is like the favor of dogs. When dogs see bread in one of dogs? neck, they gather around that dog. Their favor is for bread. If there isn’t any bread, nobody comes. Even if they come, they leave.

Sheikh Hadrat (k.) was treating according to this hadith; Whoever shows modesty for Allah, will be exalted by Allah.? So, he was very modest. Sheikh (k.s) was usually swearing that: I swear to Allah it’s true! I don’t see anyone who is worse than me.?

He was visiting patience in many times. He didn?t accept special place being selected for him in common meetings, if he hadn’t any excuse. On the contrary, he was sitting like an ordinary person even he was too old. He said: Murid shouldn?t select portion for himself. He shouldn’t desire for being appreciated. Moreover, he shouldn’t see himself more superior to non-Muslims. His end is unknown. It is not clear how people will die. May be a non-Muslim will believe in Islam and ask Allah for forgiveness. On the other hand the situation of a religious person may change. He may die in a bad way.

Murid should be like a peacock. People look at its colorful feathers, but its eyes are always on its black feet. Shah-i Naqshibandiah said: One, who sees himself more superior to an inferior Muslim, has not taken even the pleasure of tariqa, yet.

People had asked some leaders of tariqa: How can we reach Allah? They had replied: Step on your nafs. Then, you will see yourself where you want. One, who disciplines his nafs, doesn’t get angry with people even they don?t appreciate him. He sees himself more inferior to the others.

Sheikh was saying people who came to listen to his sermons: I am inferior in quality. I haven’t got any worth. You believe that I’m a scholar. Scholars are inheritors of prophets, too. Your respect for me is in fact for the religion. Moreover, it is a respect for almighty Allah. I’m pleading Allah to make your thoughts about me come true.

Sheikh Hadrat read something and then, said: A group of thieves came to a house as guests. The host had a paralyzed child. He gave them meal. After guests had eaten the meal, he gave his child the remaining meal. After the child had eaten the meal, he became well, stood up and walked. The thieves went to that house again. But, they saw the child while he was walking. So, they were surprised. The host told them the situation and said: My child became well thanks to your blessing. Then, thieves were ashamed and asked Allah for forgiveness.


Sheikh Muhammad Al Haznavi who was the biggest son and caliphate of Sheikh Izzeddin (k.s) said: Whenever I woke up at nights, I saw my father Sheikh Izzeddin (k.) while reading the poets of Shah-i Naqshibandiah (k) and Molla Cami and crying as if he had a funeral in his house.

Sheikh Izzeddin was struggling with his nafs. He forbade his nafs even permissible pleasures. Therefore, his nafs gave up hope and understood that it couldn’t make him do whatever it wanted. His blessed body was like an old earthenware water jug. He was tired and in trouble for the service of Allah. Sheikh Hadrat was usually telling that story: In the past, there was a worshipper who dealt with prayers. Someone saw that worshipper in his dream that he was in the top of a mountain. He told the worshipper his dream. The worshipper interpreted it favorably. Another day he saw the worshipper in his dream once more that he was at the foot of a mountain. He told him the dream again. The worshipper said: I hope this doesn’t mean something bad’s going to happen! One year later, he saw the worshipper in his dream again that he was at the top of a mountain in the dream. He went to him to tell the dream. The worshipper interpreted it favorably. Then he, who saw the dream, said to the worshipper: Please explain it to me. I told you all my dreams and you always interpreted them favorably. What is the reason of that? The worshipper said: In the first dream you saw me at the top of the mountain, because I had been on good terms with Allah in that time. In the second dream, you saw me at the foot of a mountain, because I had kissed my wife lustfully. So, Allah reduced my position. Those, whose positions are great shouldn’t desire for anything, except Allah. I asked Allah for forgiveness and felt regret. This year, I cried for it. Then Allah exalted me, again and so you saw me at the top of a mountain in the last dream. As you see, this is the interpretation of your dreams.


Sheikh Izzeddin (k) was very intelligent and foresightful. He had superior intelligence. Those who describe him find themselves unable to describe him. His father Sheikh Ahmad Al-Haznavi was saying in the certificate which he had written for his son that: Izzedddin (k.), who is intelligent, graceful, brave and diligent in religious issues, has very superior intelligence and understanding. On the other hand, Sheikh Izzeddin (k.) was saying about himself: I haven’t got the God-given power of working miracles. But, my intelligence is overly meticulous. However, my intelligence is only a piece of my father’s intelligence. He said: If I see someone once, I immediately recognize him when I see him even fifty years later. If someone talks with me, I understand what he is going to say before he finishes his words.

One day, Sheikh Izzeddin went to some villages around the town of Amuda on the occasion of guidance. People were coming to listen to his sermons. When the leader of tribe saw Sheikh Hadrat, he got happy and said: O! Sheikh Izzeddin! There are two peculiarities that appear strange to me. Sheikh said: What are these peculiarities? The leader of tribe replied: One of them is that: How can your weak body carry your so potent intelligence? Sheikh Hadrat said: My weight is forty five kg. However, my intelligence is only a little piece of Sheikh Ahmad Al-Haznavi’s intelligence. The leader of tribe asked again: The other is that: How did you marry? How did you like your wife, as you are so intelligent and kind? Sheikh Izzeddin replied: I didn’t decide marriage on my own. My father married off me.

Owing to his superior intelligence, he treated everybody according to their situation, ability of understanding and talked with them according to their intelligence. He saw people in their appropriate positions. Therefore, Sheikh Hadrat (k) had various meetings. He had a meeting that the common people from every class were taking part in it, listening to the sermons of Sheikh and understanding them. He had another meeting that only scholars and saliqs were participating in it. Sheikh told them the peculiarities of tariqa and guidance. Some times, he spoke so laconic in the meeting that only some people understood him, but not the others. The third meeting he had was for Ahl-i Dunya (people who love worldly things). It was peculiar to the leaders of tribes and dignitaries. In that meeting, he was guiding them and talking with them considering their capacities. There was another meeting, too. Sheikh was talking with scholars and religious people in that meeting. He was inspecting their abilities. He was pleased when he saw someone intelligent, cautious and organizer in that meeting.

Sheikh Hadrat was usually telling that story which was reported by his father Sheikh Ahmad: Sheikh Ahmad gave caliphate to one of the scholars. There was another scholar that he couldn?t get the caliphate even he had done whatever necessary for it. Sheikh Ahmad’s wife asked him, while they were talking: O! Masum’s father! You gave caliphate to that scholar, but you didn’t give it to the other scholar although he finished his duties. Why? Sheikh Ahmad said: He whom I didn’t give caliphate can’t succeed in precaution an organization. Even he performed his duties; it isnt appropriate giving him caliphate. If he had caliphate, he wouldn’t discipline people, but confuse them.


Sheikh Izzeddin (k.) spent his seventy-year-life with guidance, effort, teaching and education. He devoted his first years to religious knowledge and marifat. After his brother Sheikh Alaaddin (k.) had died in 1969, he got the guidance position and took possession of tariqa.

He spent all his strength, both physical and spiritual. He gave sermons in many mosques for conveying the religious knowledge to the servants of almighty Allah. He spent his life by giving lessons about tariqa to the people coming from different places. Sheikh instructed his students and helped them to become lofty.

There were remarkable peculiarities of Sheikh Hadrat’s invitation. He was following the Prophet’s Sunnah. He was walking on the path of Companions and scholars. He avoided having contact with the benefits of world and politics. In his sermons, he started to his words like that: I’m Izzeddin Al-Haznavi, son of Sheikh Ahmad Al-Haznavi. My father and my brothers wanted me not to deal with two things. First of all, I never deal with politics neither in my country nor anywhere and I’m not interested in political issues. Those who deal with the guidance of people should accept not only one group, but also all listeners and Muslims as addressee. Since we accept everybody as an addressee, different kinds of people come to our lessons and sermons. Secondly, I don’t want money from anyone. I don’t accept the properties that people want to give me. I?m thanking to Allah because of this reason. People who deal with guidance should not desire for property of others.


Sheikh Izzeddin Hadrat died on 31 July 1992 after he had performed the afternoon prayer. Before he died, he was giving sermons to people in his house. He was telling them this hadith: I’m leaving two preachers in the care of you. One of them is speaking, the other is silent. The speaking one is the holy book Qur’an and the silent one is death.

Under the divine light of this hadith, the subject of sermon was advice of Omar Bin Abdulaziz to Feth Bin Seleme. Sheikh Hadrat went on the subject. He was mentioning about death and getting ready for it. He said that death was very close to us and we should have been in the conscious of it. Then, he felt unwell and couldn’t pronounce the words. Sheikh Arabi Kabbani took the microphone from Sheikh Izzeddin. He had come to visit Sheikh Izzeddin with his children and he was sitting beside the Sheikh. Sheikh Izzeddin ordered him to complete the sermon. Sheikh Arabi talked about love. Sheikh Izzeddin thanked him. When Sheikh Hadrat understood that he would die, he turned towards qiblah. When people around him saw that, they started to cry. Sheikh Izzeddin (k.) felt compassion for them and he didn’t want to die while being with them. He immediately wanted water for using his drug and said ?bring car!?

Sheikh Arabi Kabbani brought his car. Hasan hodja got in the car and sat Sheikh Hadrat on his lap. Sheikh Arabi Kabbani and Sheikh’s grandson Muhammad Faiz got in the front part of the car. They took injection from his house in Zabedan and went to Sham Hospital. He gave up his holy and poor ghost to almighty Allah at 18:00 on 31 July 1992. His last words were Lailahe illallah Muhammadun Rasulullah. La havle ve la kuvvete illa billahilaliyyil azim.

People from Sham and Zabedan came to hospital in groups. It was an extraordinary day. The radio of Sham announced his death. Then the other radios announced it. Newspapers and magazines published this heartrending news. After his blessed dead body had been washed, he was taken to the Sad Bin Muaz Mosque. The scholars of Sham and a lot of people performed his funeral prayer.

The corpse was brought to Sham airport with a huge crowd on 1 august 1962. Then, it was brought to Kamishli airport by a special plane in the company of his eldest son Sheikh Muhammad (k.). The other sons of Sheikh, his family, relatives and scholars also came. The airport was filled with thousands of people. People were crying and the followers of Sheikh were feeling sad because of this separation, as if they were shedding tears of blood.

The corpse of Sheikh Izzeddin Hadrat (k) was taken to Tal-Maruph for burial. However, it couldn’t be buried that night because of the crowd. Therefore, his blessed corpse was taken to Sheikh’s home. It stayed with his children and relatives for a little while. The people who came on the occasion of funeral didn’t fit into anywhere. There wasn’t anywhere to stay either in mosque or in madrasah. So, they stayed awake all night in Muzdelife and Mashar-i Haram.

31 July and the following days were extraordinary days that people had never seen. The people were deeply distressed. Their eyes were pale and faint. Besides huge crowds, a lot of people from Kamishli went to meet funeral. The same crowd took the corpse of Sheikh to Tal- Maruph. Tal Maruph was the scene of extraordinary crowds on 2 August 1992. There were a lot of people from Syria, Lebanon, Jordon, Turkey and the other countries. That magnificent crowd performed the funeral prayer behind Sheikh Muhammad. Then, that crowd took Sheikh Hadrat to Markad-i Sheriph by carrying him on their hand. His father and brothers were also in that graveyeard. He was buried near his father’s and brother’s grave with takbirs and tehlills. May Allah have abundant mercy upon him. May Allah have mercy upon him for the sake of Islamic Community.


They are in my heart event their menzil is far away

I live with their love and I’m pleased with it.

Even people keep my lover out of my ears

My soul feels happy for the news about him

O! That passing time! O! Those beautiful places!

And those who miss the opportunity

I wonder whether the passing life returns.

Then, I let my nafs experience that life

It is enough for me to wait with sorrow

Desires are in front of me,

but fortuity and faith also follow me.




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