Sunday, December 10, 2017
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Trump recognizes Jerusalem as Israeli capital, instructs embassy relocation process

Trump recognizes Jerusalem as Israeli capital, instructs embassy relocation process
Trump recognizes Jerusalem as Israeli capital, instructs embassy relocation process

US President Donald Trump announced Wednesday his official recognition of Jerusalem as the capital city of Israel, and instructed the State Department to begin the process of moving the US embassy from Tel Aviv to Jerusalem.

“I am determined that it is time to officially recognize Jerusalem as the capital of Israel,” said Trump, adding he judged “this cause of action to be in the best interests of the United States of America and the pursuit of peace between Israel and the Palestinians.”

“This is a long overdue step to advance the peace process and to work towards a lasting agreement,” Trump said, arguing his announcement is just a “recognition of reality,” and is “not intended in any way to reflect a departure” from the US commitment to a lasting peace agreement “acceptable to both sides” of Israel and Palestine.

“We are not taking a position of any final status issues, including the specific boundaries of the Israeli sovereignty in Jerusalem or the resolution of contested borders,” he said. “Those questions are up to the parties involved.”

Earlier, the Palestinian authorities have reiterated their stance that there will be no sovereign state of Palestine without East Jerusalem as its capital.

Speaking of the relocation of the US embassy, Trump said the State Department will immediately begin to hire architects, engineers and planners, so as to make the new embassy “a magnificent tribute to peace” when it is completed.

During his presidential campaign, Trump pledged to move the US embassy from Tel Aviv to Jerusalem.

Dan Mahaffee, vice president and director of policy at the Center for the Study of Congress and the Presidency, told Xinhua that Trump’s decision reflects a willingness to “shake up the peace process” and the push to make a deal, “despite the offense to Arab nations and the risk of inciting further violence in the region.”

Ilan Goldenberg from the Center for New American Security said, “if you’re about to launch a major peace plan, the last thing you want to do is to take this highly sensitive question of Jerusalem and just throw it into the mix.”

Although the US Congress passed the Jerusalem Embassy Act of 1995 which required the relocation of the US embassy in Israel from Tel Aviv to Jerusalem, former US presidents, including George W. Bush, Bill Clinton and Barack Obama, consistently renewed a presidential waiver to delay the relocation out of consideration for national security interests.

The status of Jerusalem remains one of the core issues in the Israeli-Palestinian conflict. So far, the international community does not recognize Jerusalem as the capital of Israel and no foreign countries base their embassies in the city.


Prophet Muhammad’s Clothes brings together Muslims from across the world in Istanbul


It is a Ramadan tradition in Istanbul to exhibit Prophet Muhammad’s clothes during holy month of Ramadan.

People from all over the world and from every corner of Turkey grab this opportunity and come to Istanbul to see belongings of beloved Prophet.

The Hırka-ı Şerif (the Holy Cloak) was brought to Istanbul in 17th century, by Ottoman Empire. It was a period when Turkey controlled much of the Islamic world, including today’s Saudi Arabia.

Inhuman Isolation of Qatar

Inhuman Isolation of Qatar
Inhuman Isolation of Qatar

“Isolation of Qatar is inhumane and against Islamic values”.

Turkish President Recep Tayyip Erdogan

“The passing of a bill to authorise the deployment of Turkish troops to Qatar was presented to the international community as a clear message: Doha is not alone.”

BBC World News

“Turkey president urges to resolve Qatari crisis by end of Ramada.”

Global Times – China

“Breaking ties with Qatar: A strange Arab conflict.”

Pravda – Russia

“Erdogan dubbed the Saudi-led actions as tantamount to a “death penalty” imposed on Qatar, which he said was the target of a defamation campaign.”

DW – Germany

“Turkish FM Çavuşoğlu to visit Qatar amid regional tension: Turkey has said it stood with Qatar against sanctions and urged Saudi Arabia to take the lead in finding a solution to the crisis.”

Hürriyet Daily News – Turkey

“The United Arab Emirates (UAE) has taken aim at Turkey and Qatar by picking on the two countries in several ways because it poses a threat to its goals in the region.

An Anlysis appeared in Daily Sabah, Turkey.

“Facing mounting diplomatic pressure and a de facto blockade imposed by several Gulf states, Qatar is now dealing with a host of problems, such as food shortages and consumer panic.”

Sputnik – Russia


VAT-free residences for foreigners, Turkish citizens residing abroad

buy property turkey, istanbul
The recent omnibus bill enables foreigners and Turkish citizens residing abroad to buy VAT-free residences and workplace on the first purchase.

A recent omnibus bill approved by Parliament will give foreigners and Turkish citizens who reside abroad an opportunity to purchase a house or workplace without paying VAT. Sector representatives believe that the bill will boost sales significantly while giving momentum to the growth of the Turkish economy.

An omnibus bill stipulating a value-added tax (VAT) exemption on house sales to foreign citizens and Turkish citizens residing abroad was approved by Parliament. According to the proposal, foreigners and Turkish citizens, who have been living abroad for more than six months, will not be required to pay VAT on their first office or housing purchases on the condition that the payment is made in foreign currency obtained abroad.

The first part of the “omnibus bill proposal,” including a tax reduction to taxpayers, the establishment of a Guild Insurance Fund, VAT exemption on sales of residence and workplaces to foreigners and Turkish citizens living abroad, and the restructuring of Turkey’s electricity distribution company TEDAŞ and agricultural credit receivables, was accepted by Parliament already.

With the new bill proposal, foreigners and Turkish citizens living abroad will be able to benefit from VAT exemption on housing and workplace purchases, but, will not be able to sell these properties for a year. If the house or the workplaces are sold in a year, the exempted tax will be collected.

Foreign citizens who have not settled in Turkey and institutions that do not have an office in Turkey or do not make profit in the country will not pay the VAT on their first workplace and residence purchases, on the condition that they pay the price in foreign currency sourced abroad.

Turkish citizens living abroad for six months with a work or residence permit will not pay VAT either. However, Turkish citizens who reside in foreign countries, working for institutions, establishments and organizations headquartered in Turkey, will not benefit from the tax exemption.

Those unfairly benefitting from the exemption will be held liable for the uncollected taxes, and will be subjected to tax penalty and default interest.

Speaking to the Anadolu Agency (AA) regarding the issue, chairman of the Istanbul Constructors Association (İNDER) Nazmi Durbakayım, said they were pleased with the putting into law of an issue they have been demanding for years now.

Stating that citizens living abroad face some difficulties in buying real estate in Turkey and that they cannot benefit from individual housing loans, Durbakayım said: “There is a tax return when you buy goods from abroad. It is a right move not to collect VAT, if the property was being bought from abroad. It will act as a boost for the sector. Though delayed, the decision will still benefit the sector.”

Suggesting that it would serve as a great catalyst, Durbakayım said: “When you throw a small fish in the aquarium, the entire aquarium is stirred up. Even the passive fish take action. We need to look at it this way. An act here will set undecided purchasers abroad in motion. The movement in the market will cause the buyer to come forward, saying ‘I don’t want to miss this opportunity’.”

The Property Specialist Dr. Bora AKSOY at Royal Property stated: “New projects for investment are emerging through İstanbul everyday and there is a huge demand from countries like Saudi Arabia, Qatar, Bahrain & United Arab Emirates. With this new bill, I believe the sales will increase dramatically in next months. Foreigners who consider investing in property can’t find a better time for high-return, low-risk investment opportunities.”

Meanwhile, Chairman of Ağaoğlu Group Ali Ağaoğlu also thought the VAT exemption will bear positive results for foreigners as well as Turkish citizens living abroad, adding that real estate practices around the world were also moving in the same direction.

Pointing out these successive decisions as positives, Ağaoğlu said in Turkey real estate has not been marketed for foreigners, only for Turkish people, up until today.

Stressing the fact that foreigners, especially from the Middle East, Turkic Republics and the Asian region, were interested in buying properties in Turkey, Ağaoğlu said: “If we develop projects for them, we can bring $10 billion in resources to Turkey annually. The decision will be reflected in the market in a short time.”

He said since foreigners want a guarantee, they prefer known brands when it comes to investing in real estate.

Ağaoğlu stated that Istanbul, Sapanca, Yalova and the Black Sea were in great demand since foreigners were interested in places with beautiful greenery and nature.

Kuzu Group Board Member Özen Kuzu underlined that the VAT exemption granted to Turkish citizens living abroad will contribute to the sector and the economy.

Noting that with the decision, investments by foreigners and expatriates living in Turkey will be supported, Kuzu said: “I think that Turkish citizens residing abroad but returning to Turkey in summer will begin their investments. It is also true that sales will increase when the VAT discounts cover all the other units as well as housing and workplaces.”

If you consider buying a property whether for lifestyle or investment, you should check out our partner Royal Property Turkey™

Secret Jewel of Europe: Property Investment in Turkey

Secret Jewel of Europe - Property Investment in Turkey
Secret Jewel of Europe - Property Investment in Turkey

Turkey is the secret jewel of Europe. This is well known for those who live there.

Many people, especially outside of Europe, aren’t familiar with Turkey.

For some, discovery of Turkey has parallels to American history. They country has some events unique to it’s own. The climate and other general facts are marvelous.

Are you interested to buy home in Turkey?

Check all Properties for Investment or living. Royal Property is offering you the best options.


Please check the official website of Royal Property.

royal-property Secret Jewel of Europe: Property Investment in Turkey Property in Turkey Turkey
Royal Property







Turkey is not a place only for holiday or buying products for import.

Turkey is also offering attractive Real Estate projects for investment. We strongly recommend you to contact Turkish Property and Real Estate Professionals for profitable investment opportunities.

While many people think of Turkey as a holiday destination, if you’re serious about investment you need to get out of the place-in-the-sun mindset and look to the areas where internal demand is driving prices.

Foreign demand for property in Turkey can fluctuate, which is why it’s important to focus on areas where internal demand is strong. Below, we have explained two premier investment areas: Istanbul, and Bodrum, especially why each is a good investment, and where investors

should focus.

Middle class earning power is also growing by around 10 percent each year, which translates to a GDP growth of around 10 percent in this demographic. Compared to the Eurozone this is phenomenal growth, and of course this also has a huge impact on the local housing market.

If we look at Istanbul, there are several areas that are prime for investment.

golden_horn_view Secret Jewel of Europe: Property Investment in Turkey Property in Turkey Turkey

Investors will also earn 6 percent rental income right off the bat, making this a very smart Istanbul investment.

bomonti Secret Jewel of Europe: Property Investment in Turkey Property in Turkey Turkey

Ataşehir, the very center of development region in Istanbul, will reap the associated benefits. The area already has links to the metro and top facilities, including private schools hospitals and leisure facilities.

atasehir Secret Jewel of Europe: Property Investment in Turkey Property in Turkey Turkey

Prices are currently very affordable. However, with a metro station the central city is now faster 30 minutes, as opposed to current times of over an hour – prices will increase sharply. Bahcesehir will also be connected to Istanbul’s new airport by a major motorway, which will allow travel of 20 minutes.

There are a number of affordable projects currently under development and we recommend investors explore. The government has a stake in some of the development, ensuring extremely low risk and a cap on prices during the development stages. If you’re focusing on speedy capital growth over the next three to five years, Bahcesehir is definitely worth a look.

bahcesehir Secret Jewel of Europe: Property Investment in Turkey Property in Turkey Turkey

Recently in Turkey there’s also been a shift in the attitude to work, and the number of people who work from home is growing. When you add increasingly frequent flights from Bodrum to Istanbul to the mix, you get a growing population of Turks who are moving from the city to Bodrum to live and work.

These factors have contributed to a demand for quality homes in Bodrum, and because the demand is internal it means investors are protected from the vulnerability to changes in foreign buying trends. So for a viable investment land and property in Bodrum is a smart idea for sure.

bodrum_4 Secret Jewel of Europe: Property Investment in Turkey Property in Turkey Turkey

Best place for holiday this summer

Best place for holiday this summer
Best place for holiday this summer

Turkey is one of the best destinations to spend your holiday this summer.

Turkey is for sure a magnificent land full of Turkish delights, golden beaches, ancient history, and mouth-watering cuisine.

Pick a modern beach resort brimming with top-class entertainment, or perhaps a tranquil bay. Alternatively you can take to the seas and see Turkey on a relaxing gulet cruise.

Lying in both Asia and Europe, the country brings you the best of both continents, from Istanbul’s 21st-century nightlife and fashions, to the mystic Sufi culture all around the country.

** ** **

Want to living in Turkey? Read more – I Love Turkey

Want to start a Business in Turkey? Read more Turkey for Business

Want to buy home in Turkey? Read more – Property in Turkey

Read hear for more about Turkish Politics and Turkish Foreign RelationsTurkey Tribune in-Depth Analysis

It is not difficult to obey Islam

It is very easy not to commit a harâm and to observe the rules of Islam. It seems difficult to the sick-hearted. Yes, there are many jobs that are easy for healthy people. Yet they are difficult for the sick. The sickness of the heart involves not believing in the Ahkâm-i-islâmiyya in the full sense. Even if such people say that they believe, it is not a real confirmation. It is a confirmation through words. A symptom that indicates the existence of a real confirmation, true îmân in the heart, is to feel it easy to follow the path of the Ahkâm-i-islâmiyya.

Allâhu ta’âlâ gives favours, blessings, gifts, i.e., His kindness reaches everybody every moment, good and evil people alike. Without discriminating, He sends everybody property, children, food, the right way to Islam, guidance, safety, and every goodness.

The difference is in the way people accept and receive Allah’s gifts, or in their not being able to receive them. It is purported in the thirty-third âyat of Sûrat-un-Nahl:

Allâhu ta’âlâ does not torment or do injustice to His born slaves (men). They treat themselves cruelly and torment themselves with their own evil thoughts and loathsome deeds that draw them to torments and sufferings.

As a matter of fact, while the sun shines over the laundryman and over the linen in the same manner, it tans the man’s face, while it whitens the linen.

[By the same token, though it shines over the apple and over the pepper in the same manner, it reddens and sweetens the apple, whereas it reddens the pepper and makes it bitter. Though the sweetness and the bitterness are caused by the rays of the sun, the difference between them is not from the sun; it is from themselves. Because Allâhu ta’âlâ pities all people very much, more than a mother’s mercy upon her child, He has declared in the Qur’ân al kerîm how every person, every family, every society and every nation, all over the world, in each century should act in each of their undertakings, in what way they should run their activities, and what they should avoid in order to be comfortable in this world and in the Hereafter. The Ahl-i sunnat scholars learned all these with their keen insight, and, writing millions of books, they communicated them to the whole world. This means to say that Allâhu ta’âlâ has not left people free in their actions. Consequently, there is not a place left on the earth where Islam has not been conveyed. Islam cannot be separated from worldly affairs. Attempting to do so means to strive to eradicate Islam and the Muslims from the earth?]

The reason why people will not attain the blessings of the Hereafter is thatthey turn away from Him. He who turns away will certainly get nothing. A container covered over the top will certainly not get April’s rain. Yes, many people who have turned away still seem to live in worldly blessings and so they are considered as not being deprived. But those things are given to them as a reward for their struggling for this world. However, things that are regarded as worldly blessings are, in actual fact, the seeds of torment and calamity. They are disasters which Allâhu ta’âlâ deceptively gives their owners by misrepresenting them as blessings. As a matter of fact, it is purported in the fifty-sixth âyat of Sûrat-ul-Mu’minûn: “Do disbelievers presume that We are doing them a favour or helping them by giving them property and many children? Do they say that We are rewarding them because they disbelieve my Prophet and dislike the Islamic religion? No, it is not the case. They are wrong. They do not understand that these are not blessings, but disasters.” Then, the worldly things that are given to those whose hearts have turned away from Allâhu ta’âlâ are all desolation and calamity. They are like the sweetmeats given to the diabetic.

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Russian tourists prefer Turkey for holiday

Russian tourists prefer Turkey for holiday
Russian tourists prefer Turkey for holiday

During joint conference with President Recep Tayyip Erdoğan, Russian president Vladimir Putian said that one third of the entire Russian tourists preferred Turkey in May.

Turkey is considered to be one of the most important destinations for Russian tourists.

Mutual relations were hindered after Turkish shooting down of a a Russian fighter jet in November 2015.

The highest number of tourist to Turkey are coming from Russia.

Do not read this, unless you are over 18

news-and-nudity-people-prefer-to-click-news-that-contain-nudity-150x84 Russian tourists prefer Turkey for holiday Turkey
News and nudity – People prefer to click news that contain nudity

No hurdles in Turkish – Russian relations

No hurdles in Russian - Turkish relations
No hurdles in Russian - Turkish relations

Turkish President met his Russian counterpart for bilateral talks in Sochi, the Black Sea coastal Russian city.

The meeting, I believe, is more related to regional and global strategic issues than merely topics related to mutual relationship between two countries.

We are facing a flux international structure. Especially after Donald Trump was elected in US and UK decided for Brexit, global balances in international relations required a redefinition.

Vladimir Putin held a phone conversation with Trump and he hosted Merkel in Sochi. The future of European Union is unclear. North Korean crisis has erupted in South China Sea. Russia is persistent (together with Iran) on Syrian problem. Global terror is escalating all over the world.

After his victory in constitutional referendum, President Erdoğan managed to change the political system into Presidential democracy, further consolidating Turkish democracy and his post in Turkish political scene. After India, he is traveling to Russia as part of his tour of global powers.

Relationship between Turkey and Russia is warm and friendly again. Both parties exhibit their determination to increase the mutual trade between two countries to pre-crisis period caused by shooting down of a Russian fighter jet over Syrian-Turkish border by Turkey in November 2015.

Erdoğan and Putin explained their plans to further improve economic ties between the two countries.

Good relationship between Turkey and Russia is not welcomed in most of the Western capitals. Whenever the tension is strained between Moscow and Ankara, Western newspapers tend to appreciate in ovation.

It has been speculated that Russia secret service has been supporting Erdoğan against the risk of Gulenist Movement, a semi-clandestine organization that was behind the failed military attempt in July 2016. The leader of the movement is still in Pennsylvania, USA.

Turkey and Russia have managed to differentiate between problematic issues and cooperation fields. They have been striving to eliminate the negative effects of conflictual interests to hinder the subjects of cooperation.

Turkey and Russia are important trading partners. President Putin underlined that one third of the entire Russian tourists preferred Turkey in May.

The biggest disagreement subject between two countries is about future of Bashar al-Assad. Turkey wants Assad to leave and Russia has been backing him up. Leaders, however, emphasized that they are supporting Astana process. During the meeting, Turkey and Russia are expected to decrease their ideas about how Syria’s post-conflict future should look like.

* * * Turkish – Russian Cooperation * * *

Relations between Turkey and Russia should not be evaluated under the light of short term, daily and conjunctural events.

The export based Turkish economy is in need of diverse and multiple markets. In this case, Russian Federation and other former republics of the Soviet Union (who are under Russian influence) are among the prominent markets for Turkish manufacturers and exporters.

The population of Russian Federation is nearly equal to half of the population in Arab countries. The sum of the GDP in all Arab countries hardly reaches that of Russian Federation alone.

I have been in Russia for more than ten times and I had a chance to visit several cities in this country. There are many products that can be exported to Russia. Economically, Turkish Foreign Policy should take Russia seriously. It must be kept in mind that negative relations with Russia will have negative implication over Turkey’s relationship with (some of the) other ex-Soviet countries, who are under the influence of Russian Foreign Policy.

Clash of interest in minor, regional and local problems should not hinder the overall good relations approach towards Russia. Both Russia and Turkey should not risk their mutual relations.

Turkey has strong relations with Western countries and it is quite obvious and understandable that Turkey cannot follow antagonistic relations with the Western countries. Moreover, Westernization (or Westernism) has been one of the most important elements of Turkish Foreign Policy for the last 90 years. However, this reality does not necessarily have to force Turkey ignore “multidimensional foreign policy”.

Currently, there are some procedural difficulties in exportation of Turkish goods to Russia. Eliminating these obstacles will develop economic ties further and Turkish exports to Russia will boom. It can easily be claimed that in tourism, construction, textile, furniture, machinery, energy, services, and many others sectors Turkish exports to Russia is not even in the beginning stage. The economic potential that Russia is offering Turkey is beyond comprehension.

Russian Federation constitutes an important market for Turkey that has to be taken under a serious consideration.

In the last decade, Turkey has been increasing its international popularity by pursuing an active foreign policy. The shape, depth and type of policy between Turkey and Russian will not only have significant implications for regional and international balances, but also to the direction of Turkish foreign policy. In spite of the fact that Turkey and Russia have different standings on certain fields, they both tend to prevent the crisis affect other fields in mutual relationship.

It has been traditionally been said that Turkey’s direction is the “West”. Turkey’s modernization endeavors and Cold War dynamics played important role on this discourse. In today’s conditions, however, this one-dimensional approach has lost its validity. Turkey’s relative power has changed. Regional and global dynamics are not the same.

Should Turkey join the Eurasian Customs Union, founded between Armenia, Belarus, Kazakhstan, Kyrgyzstan and Russia?

Does rapprochement between Turkey and Russia necessarily mean a divergence from the West in general and USA in particular for Turkey?

What effect Turkey’s close ties with Russia will have on its relations with Europe?

What about Turkey’s relations with other Turks; both in Russia and other Turkish Republics? Cooperation or rivalry (and collision) will best serve Turkey’s cause towards improving its relations with other Turks in Asia?

With its vast mass of land, young population, big economy, rich natural resources… etc. Russian market constitutes a great opportunity for Turkey. Is there any serious reason for not improving our relations with Russia?

What should be the scope of mutual relationship?

The 2023 Vision declared by Justice and Development Party of Recep Tayyip Erdoğan requires Turkey to come up with brand new approaches in foreign policy. The instability and fluctuations in Middle East and the persisting economic crisis in Europe have explicitly demonstrated that Turkey should establish close relations with the former Soviet Union region. In the same way, cooperation with Turkey will have contributive results in Russian Federation’s economic, political and social development.

So; Turkish and Russian intellectuals, diplomats and politicians should elaborate possibilities of Turkish – Russian cooperation that will be for the benefit of these two nations and the region.


More Articles by Ahmed Necip YILDIRIM

* Read: New Global Balance of Power

* Read: Turkish Referendum: Life-or-death issue!

* Read: Turkey and Europe: We need one another!

* Read: Will the EU Collapse?

* Read: Turkish Referendum and Foreign Policy

* Read: Will World War III Start?

Russian Play gets a standing ovation!

Russian Play gets a standing ovation in Istanbul
Russian Play gets a standing ovation in Istanbul


A play “Mandat” (“Mandate”) staged by a Russian director Olesya Deste in ” Küçük Sahne Taxim” has attracted lots of attention.

The head of the Russian Association of Education and Culture Collaboration, as well as the Russian citizens came to watch the play, which has been rated high by the spectators. The play was written by N. R Erdman in 1925, and was later prohibited due to its provocative content.

Drama Open Studio Theater D.O.S.T. has staged the play in Russian, however, the Turkish viewers have been given an opportunity to watch the play as subtitles in Turkish have been also provided. The performance of the actors has been appraised by a standing ovation, which made a 8- months pregnant director Olesya Deste express her delight with the interest of the viewers and the success of the play. The director has also mentioned that their next new play will be held on the 8th of May.

She spoke: “We, the Russians, who live in Istanbul, are putting our efforts in order to bring to life the value of the art of our country and to show this value to all the people who live here. From time to time both Turkish and Russian actors participate in our plays. It gives us a great pleasure to watch both folks come together. We are waiting everyone on the 8th of May, when our new play will be staged.”


The play in a nutshell:

The performance of “Mandate”, written by N.R. Erdman in 1925, was prohibited as it was considered to be provocative. This play describes  unpredictable events, full of coincidence, which happened to almost forgotten real life characters. It is a story that explains the tragicomic and romantic aspects of denial of a new life, which came with the Soviet Social Revolution and depicts in detail complete transformation of the protagonists under unpredictable circumstances.


Russian-Play-gets-a-standing-ovation-in-Istanbul- Russian Play gets a standing ovation! Turkey
Russian Play gets a standing ovation in Istanbul



Do not read, unless you are above 18

News and nudity - People prefer to click news that contain nudity
News and nudity - People prefer to click news that contain nudity

If you are reading these lines, it means that you are inclined to click links with nude content.

It is very sad to see how people tend to easily click content that contains nudity. Whereas articles, analysis and reports that are prepared with tremendous effort and hard work are simply neglected.

Let us not blame others if things are not going well around us. It is our lust and lack of self-control that brings about calamities in our personal and social life.

As Turkey Tribune we tend to condemn those websites who eschew all moral values and materialize human body for generating more clicks. However, we are actually supposed to blame those unconscious readers, slaves of their egoistic desires (the “nafs”) who cannot control their lust and click everything that their ego wants.

Can you stop looking at such pictures and read more serious things that we are producing for you?



News and nudity – People prefer to click news that contain nudity 

by ANY

Tourist numbers increase, thanks to Turkish cinema

Tourism in rise in Turkey
Tourism in rise in Turkey

Turkish TV series have great influence on the number of visitors coming to Turkey.


tourism-in-rise-in-turkey Tourist  numbers increase, thanks to Turkish cinema Turkey
Tourism in rise in Turkey

A special report revealed by Research Gate, Turkey’s popularity among people across the world is increasing as Turkish TV series become more popular.

According to the report; Turkish series being shown on television in Arab countries and the Balkans, and their increased popularity have been a fact which can be described as an element of soft power and cultural export to some extent.

While Turkey collects export revenues from these TV series; on the other hand, it makes its own promotion at no cost and spreads its life style and cultural values to the surrounding region. The export of Turkish soap operas in the whole region has started as a random and unintended business, and TV series which were shot and whose expenses were already covered have been sold additionally to some more customers.

This is considered as a good and so far well-managed opportunity for Turkey. There has been an increasing flow of tourists from Arab and Balkan countries towards Turkey as a result of successful promotion done by these Turkish series. This study extends the notion of film-tourism (or film induced tourism) to the series-induced tourism and analyzes the impact of Turkish series on the decision of coming to Turkey via a survey done among 88 tourists in Istanbul, Trabzon and Bursa. It concludes that Turkish TV series do have a positive impact on the decisions of the people with whom we conducted the survey. To further tourism, Turkey needs to improve itself in foreign language education, and enhance the quality of the personnel in the tourism sector.

turkish-actors-are-imitated-by-the-youth-in-most-countries Tourist  numbers increase, thanks to Turkish cinema Turkey
Turkish actors are imitated by the youth in most countries.


What is the meaning of world (dunya) in Islam?

[Dunyâ (world) is the feminine form of adnâ, i.e., ism-i tafdîl (adjective in the superlative degree). Its masdar (infinitive) is either dunuwwun or danâatun. When it is derived from the former, it means ‘the nearest’. The word dunyâ in the âyat, ‘We have adorned the lowest (nearest to the earth) heaven with stars giving lights like lamps’ is so. It has been used with the second meaning in some places. For instance, it bears the second meaning in the hadîth, “Things that are danî, base, are mal’ûn.” That is, the world is mal’ûn. Despicable things are the nahy-i iqtizâ-i and nahy-i gayri-iqtizâi of Allâhu ta’âlâ, that is, they are harâm and makrûh. Property was not spoken ill of because property is a blessing in the view ofAllâhu ta’âlâ.The evidence for our position is the property of Hadrat Ibrahîm Khalîl-ur-Rahmân ‘’alaihi-s-salâm’, who is the second most valuable creation of all creatures and humanity. His livestock included half a million heads of cattle that filled plains and valleys.]

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Attaining Allah’s Grace

Allâhu ta’âlâ in the twenty-eighth âyat of Sûrat-ut-Tawba of the Qur’ân al-kerîm says, “Najas and rîjs,” i.e., “foul,” about disbelievers. Then, disbelief should be foul and base in the eyes of Muslims. Allâhu ta’âlâ declares in the fourteenth âyat of Sûrat-ur Ra’d and in the fiftieth âyat of Sûrat-ul Mu’min: “The prayers of these enemies are without a result. There is no likelihood that they will be accepted.”

Allâhu ta’âlâ and His Prophet are pleased with Muslims. There cannot be a greater blessing than attaining Allah’s grace and love.

As îmân and kufr are polar opposites, so are this world and the next. This world and the next world cannot stay together. In order to earn the next world it is necessary to abandon this world, i.e., the harâms. Abandoning this world can be done in two ways. Firstly, it is to abandon the mubâhs, i.e., many of the activities that are not sins, together with all the things that are harâm, and to use as many of the mubâhs as is only necessary to live. [In other words, it is to abandon the habits of being lazy or idle and/or diving into pleasures, dissipations and amusements of the world. Instead, we must spend our time worshipping, while making and using the most advanced forms of technology that are necessary for the protection and comfort of Muslims. And we must work so that non-Muslims may come to reason. Working for these purposes must be our hobby in this world. All the Ashâb of our Prophet and many of our superiors worked in this way. It is very meritorious and very useful to abandon the world in this manner. We say once again that the purpose of this path is to sacrifice all comforts and pleasures in order to do the things which the Islamic religion commands.]

Secondly, it is to abstain from the things that are harâm and doubtful in this world without abandoning the mubâhs. Even this kind of abandoning the world is of value in light of the present world’s condition. Then, it is positively necessary for each Muslim to abstain from the things which the Islamic religion prohibits.

[He who slights the fact that these are harâm, that is, he who does not think it is necessary to abstain from them, or who does not pay attention to Allâhu ta’âlâ’s prohibitions and instead likes them and says ‘How nice,’ becomes a disbeliever. They will remain in Hell eternally. Peoplewho admit and respect the prohibitions of Allâhu ta’âlâandyetwhoare overcome and deceived by their nafs and commit them but later come to their senses and repent,do not become disbelievers; they do not lose their îmân. Such people are called Âsî (disobedient) or Fâsiq (sinful). Though perhaps they will go to Hell and will be punished because of their sins, they will not stay in Hell eternally; they will get out and enter Paradise.]

There are many things which Allâhu ta’âlâ has made mubâh, which He has permitted. The flavourin the semubâhsis more than that in the harâms. Allâhu ta’âlâ likes those who use the mubâhs. He dislikes those who use the harâms. Does a wise and reasonable person spurn the love of his owner and creator for only a temporary pleasure? Besides, the number of things that are harâm is very small. The flavours in the harâms exist in the mubâhs, too.

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Whom we should regard as a Muslim?


Then, Muslims should feel hayâ (bashful) towards Allâhu ta’âlâ. Hayâ is from îmân. The bashfulness peculiar to a Muslim is indispensably necessary. It is a must to abhor disbelievers and disbelief and everything outside of Islam and to believe that they are wrong, no matter what theory or ideology they are. Allâhu ta’âlâ has commanded us to take jizya from disbelievers; that is, they must pay taxes. The purpose of this is to humble them. This type of insulting is so effective that they cannot wear valuable suits, nor can they adorn themselves out of the fear of having to pay more jizya. They lead a despicable and miserable life. The purpose of jizya is to abhor and disgrace disbelievers. The jizya shows the glory and honor of Islam. If a dhimmî converts to Islam, he will no longer have to pay jizya. The symptom of îmân’s existence in a heart is its disliking disbelievers. [Disliking is done by the heart. We should live in harmony with disbelievers or any others; we should not cause harm to anybody.][1]

[Temporary co-operation with disbelievers can be formed only politically and when necessity requires it. Yet this shouldn’t go as far as to be integrated with them, and it should end when the necessity is over.

Question: “We should not distrust or have a bad opinion of anybody; we should not look at his words and actions exposing his disbelief, but those indicating his îmân. Îmân exists in the heart. Allah knows if there is îmân in a heart. No one else knows it. He who says ‘disbeliever’ about a person with îmân in his heart becomes a disbeliever himself. We should regard everybody as a Muslim and love anybody who does not openly speak ill of Islam,” is said. Is this point of view correct?

Answer: It is wrong to say we shouldn’t distrust anybody. Its correct form is “We shouldn’t distrust a Muslim.” In other words, when a person who says that he is a Muslim and does not express a word or does not do an action rendering him a disbeliever, says or does something which may mean belief as well as disbelief, we should understand it as belief, and we should not say that he has gone out of Islam.But when a person strives to demolish Islam and to make youngsters disbelievers, or if he says “good” about one of the harâms, tries to make it popular so that everybody will commit it, or if he says that one of Allâhu ta’âlâ’s commandments is retrogressive and harmful, he is called a disbeliever. Even if he says that he is a Muslim, performs namâz (ritual prayer) and goes on a hajj (pilgrimage), he is still called a zindiq. It would be stupidity to regard such hypocritical people, who deceive Muslims, as Muslims.]


[1] Please see the first chapter of the fifth fascicle of Endless Bliss for terms such as ‘dhimmî’, ‘harbî’, ‘zakât’, ‘jizya’, and the like.

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Hospitals for Medical Tourism in Turkey

Turkish Hospitals - Turkey Has largest number of accredited hospitals in the world!
Turkish Hospitals - Turkey Has largest number of accredited hospitals in the world!


47 medical facilities in Turkey are accredited by the Joint Commission International (April 2017). This is the largest number of accreditation that any country in the world has ever achieved. Only this number actually exhibits how strong Turkish medical infrastructure is.

In addition, we must emphasize that some Turkish hospitals are affiliated with top medical providers in United States of America.  Amongst these institutions, we can name Harvard Medical School and Johns Hopkins Medicine.

Nearly 50% of physicians in Turkey acquire (additional) training in the Western countries.

Turkish Hospitals that are providing service for foreigners, i.e. serving medical tourism in Turkey are equipped with the most up-to-date medical technologies and have board-certified staff.

More information about health and medical tourism in Turkey:

Beside its astonishing medical achievements, Turkey has been very well known for its glamorous thermal centers and spa resorts, some of these facilities have been active even since the time of the Romans.

Today, all of the hospitals in Turkey together with other healthcare-related facilities offer a wide range of procedures and services for travellers who come to Turkey with medical purposes. Below, we have presented some of such services provided by Turkish medical tourism centers:

Most Common Treatments done by Medical Tourists in Turkey

Plastic Surgery

Fertility and Sterility

General and Aesthetic Dentistry

Beauty Centers

Eye Health

Obesity and Bariatric Surgery

Renal Dialysis

Stem Cell Transplantations

Sleep Disorders

Psoriasis Treatment


Oxygen Therapy

There are many other fields where travellers from different destinations can come to Turkey and enjoy wide range of generous services.

If you are intending to visit Turkey for medical purposes, please visit the following link:

Disbelievers according to Islam

Today, there are two kinds of disbelievers in the world.

First there are disbelievers with a heavenly book (people of the book). They are Jews and Christians. They believe in Rising and in eternal life after death.

Second, there are disbelievers without a holy book, that is, mushriks who do not believe in one Allah, the Creator of all.Some of these disbelievers, by using State oppression, cruelty and torture, prohibit worshipping, and the teaching of religion. And some of them, through words that provoke feelings of goodness and humanity, cause others to fall into debauchery. They also cause them to be deprived of moral and religious knowledge. Putting forth false stories and mendacious examples, they deceive millions of people. They train them as religiously ignorant people. In other words, on the one hand, they talk about civilization, science and human rights, and, on the other hand, they animalize human beings. This is a policy followed by British spies. (Please see our books entitled Confessions of a British Spy and Documents of the Right Word.)

People of Europe and America have holy books. Copernicus, the founder of modern astronomy, was a priest in Freienburg. Bacon, the great physicist of England, was a priest belonging to the Franciscan Church. The famous French physicist Pascal was a priest and wrote religious books while exploring the laws of physics and geometry. The famous Richelieu, who was France’s greatest prime minister and the one who brought France to the leading position in Europe, was a high ranking clergyman. Also Schiller, the great German doctor and poet, was a priest. Bergson, the French thinker and a world-famous philosopher, in his books defended spirituality against the attacks of materialists. Those who read his books Matlère et Mèmomiera, Les deux Sources de la Morale et de la Religion and Essai sur les Données Immédiates de la Conscience will eagerly believe in religion and the next world.

William James, the great American philosopher, founded the sect of pragmatism; and in his book Religious Experiments and others, he praised being a believer. French doctor Pasteur, who had studied on infectious diseases, bacteria and various vaccinations, willed that his funeral be performed with a religious ceremony. Finally, F.D. Roosevelt, an American President, who administered the world in the Second World War, and the British Prime Minister Churchill were Christian believers. Many scientists and politicians, whose names we cannot remember, were all persons who believed in the Creator, the next world, and angels. Who can ever claim that those who disbelieve are wiser than these people? They would have been good Muslims if they had seen and read Islamic books. But reading, even touching, Islamic books was prohibited because it was deemed a grave sin by their priests. Those priests prevented people from attaining happiness both in the world and in the Hereafter. Please see the twenty-sixth chapter, about Social Justice, Socialism, and Capitalism, in the thirty-eighth chapter of the second fascicle of Endless Bliss.

Imâm-i ’Alî ‘radiy-Allâhu ’anh’ said: “Muslims believe in the next world. Disbelievers without a heavenly book deny it. If there weren’t a rising, disbelievers would not gain anything and Muslims would not suffer any harm. But since what disbelievers believe will not happen, they will suffer eternal torment.” Islamic scholars prove their words true and respond to the attacks of disbelievers through reason, knowledge and science. Could Rising be denied if Muslims did not prove their words to be true? Even if being under eternal torment were only a probability, whose wisdom would take the risk of it? Nevertheless, torment in the next world is not only a probability, but an obvious fact.Then, it is unwise not to believe.

On the other hand, some enemies of Islam, seeing that through reason and knowledge they won’t be able to vitiate the sound îmân of the people and that they only display their own disgrace, resort to tricks and lies. They pretend to be Muslims, write false articles that seem to like and praise Islam; but in these articles and statements of theirs, by disputing the essential and basic principles of Islam, they cast a bad light on them as if they were not a part of Islam. They try to alienate and estrange the readers and audience from them. Casting doubts on the times for, amounts of, and kinds of worship, which Allâhu ta’âlâ has dictated, they express a belief that it would be better if worships were done in another way. Knowing nothing of the delicacies, uses and values that are hidden in the inner soul of worships, they consider them as a medium for simple and primitive functions; and they act as if they were trying to correct them. It is a defect in men not to know something; it is all the more funny and pathetic to interfere with something that one doesn’t understand. And the Muslims who obey and believe such ignorant people and suppose them to be wise are even poorer and more stupid. And some of those insidious and ignorant disbelievers say, “Yes, Islam commands developing good habits, being healthy, working hard, and it prohibits evils and matures people. These are necessary for every nation. Yet there are also social rules, the rights of family and community in Islam. These were established in accordance with the circumstances of ancient times. Today, nations have grown larger, circumstances have changed and needs have increased. New rules and laws are necessary to meet today’s technical and social improvements. Rules in the Qur’ân cannot meet these needs.” Such words are the absurd and out-of-place thoughts of the ignorant who do not know of Islamic laws and Islamic knowledge. Islam has declared clearly what justice and cruelty are, what rights and duties people have towards one another, families and neighbors towards one another, people towards the government, and governments towards one another. Islam states what a crime is, and it has put basic rules upon these unchangeable concepts. It has not limited the practising of these unchangeable rules on all events and happenings, but has commanded them to be practised in accordance with common usage. In the book Durar-ul-Hukkâm, a commentary to Majalla,[1] from article 36 onward, it is written: “The rules depending upon a Nass (âyat-i kerîmas or hadîth-i sherîfs with open meanings) or a Dalîl (proof) does not change in the course of time; however, the rules depending upon customs and common usage may change with time. The Hukm-i Kullî (general rule) does not change, but its application to events may change in time. In worship, ‘common usage’ becomes dalîl in order to give clarity and to inform people of a rule which is not declared by a Nass. To classify a custom as ‘common usage’, it must originate from the time of the Sahâba-i kirâm, and it must be known that it has been used by the Mujtahîds and that it has continued to be used. In the rules of mu’âmalât (transactions), customs prevailing in a region which don’t contradict a Nass also become dalîl. These can be understood by scholars of Fiqh. Allâhu ta’âlâ has established the Islamic religion in such a manner that it addresses every new development and invention in every country. Showing toleration and latitude not only in social life, but also in worships, the Islamic religion has given men freedom and the right of ijtihâd when they confront with different conditions and necessities. During the times of Hadrat ’Umar, the Umayyads and such a big empire as the Ottoman Empire, large communities of various peoples, living over continents, were administered with these divine rules. Muslims’ accomplishments and glories have been famous throughout history. And in the future, every nation, big or small, will attain comfort, peace and happiness in proportion to the extent to which it obeys and practises these unchangeable divine rules. Nations and societies which deviate from the social and economic rules declared by Islam will not escape hardships, suffering and trouble. It is written in history that this has been so with nations in the past, and so will it certainly be in the future. History is repetitive.

Muslims should attach great importance to national unity and solidarity; they should be extremely active materially and morally in making their country stronger; they should learn the teachings of the Islamic religion very well; they should abstain from harâms; and they should pay their debts to Allâhu ta’âlâ and His born slaves. They should be embellished with the beautiful morals of Islam and should not cause harm to anybody. They should not be a means of agitation or anarchy, and they should pay their taxes. Our religion, Islam, wants us to behave in that manner. The first obligation of a Muslim is to avoid being guilty judicially and sinning, by not following the devil or one’s nafs, and by not believing bad, insidious, disobedientand rebelliouspeople. Allâhu ta’âlâ imposed three obligations on His human beings. The first one is a personal obligation. Every Muslim must be well trained, healthy, well mannered, and good tempered. He must perform his ’ibâdats and learn knowledge,high-morality, and he must work for halâl sustenance. The second obligation is to be fulfilledwithin the family. One must observe the rights of one’s parents, children, and siblings. The third obligation concerns those which must be performed within the context of the society. These are the obligations relating to a Muslim’s neighbours, teachers, family, the people he employs, the government, the state, and people belonging to different religions and nationalities. It is a must to help everyone, not to insult or hurt anyone, to be helpful towards everybody, not to revolt against the state, the government, the laws, to observe everybody’s rights, and to pay taxes in time. Allâhu ta’âlâ doesnot commandus to interfere with governmental and state affairs. Allâhu ta’âlâ commands us to help the government and to avoid provocation.]


[1] An extremely valuable book of Islamic jurisprudence written by Ahmad Jawdat (Cevdet) Pâsha ‘rahmatullâhi ta’âlâ ’alaih’, (1238 [1823 A.D.], Lowicz – 1312 [1894], Istanbul. Its commentary entitled Durar-ul-Hukkâm, by Alî Haydar Begh, (d. 1355 [1937 A.D.],) also is very valuable.

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

The knowledge which every Muslims have to learn

The knowledge which Muslims have to acquire and learn is called “Ulûm-i Islâmiyya” (Islamic knowledge). It is fard to learn some of this knowledge. It is sunnat to learn some other branches of it, and it is mubâh to learn even more of it. Islamic knowledge is mainly divided into two branches. The first one is Ulûm-i naqliyya. This is also called “religious knowledge.” This originates from four sources called “Adilla-i Shar’iyya.” Religious knowledge is also divided into two: the Zâhirî (external) branches of knowledge and the bâtinî (internal) branches of knowledge. The first ones are called the Knowledge of Fiqh or Ahkâm-i islâmiyya; the second ones are called the knowledge of Tasawwuf or Ma’rifat. The Ahkâm-i-islâmiyya is learned through murshids and through the books of Fiqh. Ma’rifat flows from murshids’ hearts into (other Muslims’) hearts.

The second branch of Islamic knowledge is Ulûm-i ’aqliyya (experimental sciences). The branch dealing with living creatures is called Ulûm-i tıbbiyya (science of medicine), and the branch dealing with non-living creatures is called Ulûm-i hikemiyya. The branch dealing with the sky and stars is called Ulûm-i falakiyya. The knowledge dealing with the earth is called Ulûm-i tabî’iyya. The subdivisions of Ulûm-i ’aqliyya are mathematics, logic and experimental knowledge. They are acquired by perceiving through the five senses, by observing through mind, experimentation and calculation. These fields of knowledge help us to understand and better practise religious knowledge. They are necessary for this reason. They change, increase and improve in the course of time. For this reason, it has been said, “Takmîl-i s›nâ’ât is fulfilled by talâhuk-› afkâr,” which means, “improvement in arts, science and technology is realized by adding to one another’s ideas and experiments.”

The knowledge which is acquired through tradition, i.e., religious knowledge, is very exalted. It is beyond and above mind’s grasp, the power of human brains. It can never be changed by any person at any time, and this is the meaning of the statement, “There can be no reform in the religion.” Islam has not prohibited or limited the knowledge which is acquired through mind; yet it has commanded us to learn it together with religious knowledge and to utilize its results compatibly with the Ahkâm-i-islâmiyya. It has also commanded us to make it useful for people and not to  use it as a medium for cruelty, torture and ruination. Muslims accomplished and used many scientific productions. The compass was invented in 687 [1288 A.D.]. The rifle with a trigger was invented in 1282 [1866 A.D.]. The cannon was invented in 762 and used by Sultan Muhammed, the conqueror. Islam prohibits the teaching and learning of immorality, false history and lies against Islam, which enemies of Islam, enemies of morality, put forward as education and give the name “lessons” or “duties”. Islam wants useful and good things to be learned and abstinence from bad and harmful propaganda.

Islam is a religion which encourages every branch of knowledge, every branch of science and every sort of experimentation. Muslims like science and believe in the experiments of scientists. But, they cannot be deceived by the slanders and lies of false scientists, who pass themselves as scientists.]

Disbelievers destroy and annihilate Muslims when they are able. Or, they mislead Muslims onto a path which they have made up.

As a matter of fact, it is written in the hundred and second page of the minutes of a meeting held by Masons in 1900: “It is not enough to overcome the pious and their temples. Our ultimate purpose is to annihilate religions.”

Publicly and shamelessly they reveal their hostility in their books and speeches. Knowing nothing about knowledge and science, they say childish things. For example, they say: “Ancient people were ignorant; being defenceless and weak against natural forces, they believed in imaginary things. They exposed their inferiority by worshipping and begging things which they themselves had made. However, we are in the atomic age today. Dominating nature, we can do whatever we want. There is nothing other than natural powers. Paradise, Hell, genies, and angels are things fabled by ancient people. Is there anyone who has gone and seen them? Can anyone believe things that are not seen or experienced?” These words of the irreligious show that they know nothing of history either. In the course of history, ignorant people in each century thought of themselves as wise and learned, and the people coming before them as ignorant. Since Hadrat Âdam, they changed and denied the religions revealed in every century by saying that they were the words of ignorant primitive people. Such assertions made by disbelievers are quoted, and answered in many parts of the Qur’ân al-kerîm. For example, Allâhu ta’âlâ says after the thirtieth âyat of Sûrat-ul-mu’minûn: “They didn’t believe Hadrat Nûh (Noah), so We drowned them in water. For the people We created after them, We sent a Prophet from amongst them and said, ‘Worship Allâhu ta’âlâ. There is nobody other than Him to be worshipped. Fear His torment!’ Many of those who didn’t obey, who didn’t believe in the rising after death, and yet whom we had given plenty of worldly blessings, said to others, ‘This Prophet eats and drinks like you. If you believe someone who needs many things like you, you will be deceived and suffer a loss. The Prophet tells you that after dying and after your bones have rotted and turned into dust and soil you will be resurrected and get up from your graves. Is that ever possible? Whatever exists is in this world. Paradise and Hell are all in this world. This is the way it has been and this is the way it goes. There is no rising after death.” In communist countries, in order to demolish the faith and morals of the people, teachers in schools and officers in the army say to the boys, girls and soldiers, “If Allah existed, we would see Him. He would hear us and give us what we want. If you ask me for candy, I will immediately hear you and give you what you want. Ask Him, you see He doesn’t respond. Then, He doesn’t exist. Your parents are ignorant. They are backwards and old-fashioned. They are retrogressive. But, you are open-minded, modern youngsters. Never believe such superstitions! Paradise, Hell, angels and genies are fables.” Through such lies, they try to annihilate youngsters’ îmân, manners and sense of shame, which they acquired in their fathers’ homes. Deceiving these poor children, they sacrifice youngsters for the sake of their base desires, pleasures,and evil earnings. By saying, “Who on earth has seen Paradise and Hell? One simply shouldn’t believe things that are not seen.” They expose the fact that they follow their organs of perception. However, animals too follow their organs of perception. Imâm-i Ghazâlî says: “Human beings follow reason. Human organs of perception are lower than those of animals. Man cannot smell as well as cats or dogs do. Neither can he see in the dark as well as they do. Moreover, how can one rely on one’s eyes in everything while many times wisdom proves the eyes to be wrong? For example, the eyes, seeing the sun through the window, may consider it smaller than the window; but reason says it is larger than the earth.” I wonder if these disbelievers deny reason by saying, “We believe what we see; is it possible that the sun is larger than the earth?” No! Here they also believe reason as Muslims do. It is seen that men differ from animals by conducting worldly affairs not according to their perception, but according to their reason. Instead of saying, “We don’t believe in the things of the next world,” and thus remaining dependent on the organs of perception, why don’t they follow their reason and thus ascend to the degree of being human here, too? Islam declares that human beings will be recreated in the next world and will live eternally, and animals, after having their accounts settled, will be annihilated. By promising human beings an eternal life, it differentiates them from animals. But these disbelievers want to be deprived of eternal life like animals. Today, thousands of medicines, household appliances, industrial and commercial goods, electronic instruments, and weaponry are manufactured in factories. Most of them are manufactured after sophisticated calculations and hundreds of experiments are conducted. Do they say, even about one of them, that it is self-created? On the one hand, they say all those above-mentioned things have been manufactured consciously and willingly by a certain manufacturer; on the other hand, they claim that so many millions of substances and phenomena that are seen on living and lifeless beings, and new and more subtle ones of which are being explored in each century, so that we do not know the structures of most of them yet, are selfcreated. How can this hypocrisy be explained except as extreme obstinacy or explicit stupidity?

A coummunist teacher in Russia told his students during the lesson, “I can see you. You can see me, too. This means to say that we exist. The mountains over there exist because we can see them, too. Something non-existent cannot be seen. What we cannot see can not be said to exist. My words come from our scientific knowledge. One who is educated and progressive depends on scientific knowledge. Reactionists claim that there is a creator of all the creatures. It is wrong to believe the existence of a creator. It is not compatible with science. It is reactionary to claim the existence of something which cannot be seen.” Asking permission to respond, a Turkoman boy said, “Are you talking with your intellect? Since we cannot see the existence of your intellect, it would be incompatible with science to accept that you have an intellect and that you are talking with it.” The teacher was unable to answer these statements and kicked him out of the class after beating him harshly with a hatred arising from defeat. The boy was never seen again.


Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Conditions of Salvation in Islam

Attaining happiness in both worlds depends only, and only, upon following Hadrat Muhammad ‘’alaihi’s-salâm’, who is the master of thisworldand the next. To follow him, it is necessary to have îmân and to learn and to observe the rules of Islam.

The symptom of true îmân’s existence in the heart is to bear hostility against disbelievers and to annihilate the things that are peculiar to them and that are the symptoms of disbelief. For, Islam and kufr are opposites, antonyms of each other. Where one of them exists, the other cannot stay and goes away. These two opposite things cannot stay in the same place together. To esteem one of them means to insult, to abhor the other. Allâhu ta’âlâ commands Hadrat Muhammad, His beloved Prophet ‘sall-Allâhu ’alaihi wa sallam’, who has the attribute khulk-i azîm and who is very merciful, to perform jihâd, to make war against disbelievers and to treat them severely. This means to say that it is khulk-i azîm to behave severely towards disbelievers. The dignity and honour of Islam is in insulting disbelief and disbelievers. He who glorifies and respects disbelievers insults and dishonors the Muslims. [Declaring in the Qur’ân, in the one hundred and forty-ninth âyat of Sûrat-u Âl-i ’Imrân that those who esteem and follow disbelievers are wrong and will repent, Allâhu ta’âlâ states: “O those who believe my beloved Prophet! If you, believing the words of disbelievers, deviate from the way of my Messenger, and if you, taken in by the lurid and mendacious statements of those who pretend to be Muslims, let your faith and îmân be stolen, you will be at a loss in this world and the next.”]

Allâhu ta’âlâ declares that disbelievers are His and His Prophet’s ‘sall-Allâhu ’alaihi wa sallam’ enemies. To love the enemies of Allâhu ta’âlâ and to cooperate with them causesone to become hostile against Allâhu ta’âlâ and His Prophet. A person thinks of himself as a Muslim, expresses the word tawhîd, and says, “I believe,” and performs namâz and every act of worship, but, on the other hand, he cooperates with disbelievers. Yet he does not know that these loathsome actions of his will extirpate his being a Muslim and his îmân.

[Disbelievers are people who dislike the Islamic religion of the Messenger of Allah and who say that it dosen’t correspond with our age, the age and science, and renegades who publicly and basely make fun of Muslims and Islam. Because remaining outside Islam befits their pleasures, lusts and inner secret desires, they call it “retrogression” to be a Muslim. They call disbelief and irreligiousness “modernism, civilization and enlightenment.” Murtadds (renegades) are people who were born from Muslim parents and yet who know nothing of Islam. These people haven’t read or understood any books by any Islamic scholar, dislike Islam and, being seized by the present-day currents, they say that Islam prevents progress, only in order to obtain a favour, some sympathy or something worldly.

Some of them, in order to deceive innocent children, say, “In Islam everything ends in ‘said so’. It is always based upon ‘said so’ by saying, ‘It has been said by so and so.’ It is not based upon a document or a voucher, whereas other branches of knowledge are proved and are based on documents.” These words of theirs manifest how ignorant they are. They have never read an Islamic book at all. Fantasizing in their imaginations something under the name of Islam, they presume that Islam is nothing but these thoughts of theirs. They don’t know that the branches of knowledge and science, proofs and documents, which they consider as different and far away from Islam, are each a section, a branch of Islam. For example, all of the scientific knowledge, the books of physics, chemistry and biology that are taught in high schools today say in their initial pages: “The essence of our lesson is observation, examination and experimentation.” That is, these three things are the basis of scientific knowledge. In fact, all these three are the things which Islam commands. That is, our religion commands us to learn scientific knowledge. In many places of the Qur’ân al-kerîm, we are commanded to see and observe nature, that is, all creatures, living and lifeless beings. One day our Prophet’s As-hâb-i-kirâm ‘’alaihim-ur-ridwân’ asked him, “Some of us who have been to Yemen saw that they budded the date trees in a different way and reaped better dates. Shall we bud our trees in Medina as our fathers had been doing or as we have seen them do in Yemen, thus getting better and more plentiful dates?”

Rasûlullah could have answered them, “Wait a bit! When Hadrat Jabrâil (Gabriel) comes, I will ask him and tell you what I learn,” or “I must think for a while; when Allâhu ta’âlâ lets my heart know the truth, I will tell you.” He didn’t. Instead, he said: “Try it! Bud some of the trees with your father’s method, and others with the method you saw being used in Yemen! Then always use the method which gives better dates!” In other words, he commanded us to experiment and to rely on experimentation, which is the basis of science. He could have learned it from the angel or, no doubt, it might have materialized in his blessed heart. But he pointed out that all over the world Muslims who will exist until the end of the world should rely on experimentation and science. The event about budding the date trees is written in Kimyâ-i se’âdet and also in the hundred and eighteenth page of Ma’rifatnâma. Islam emphatically commands every kind of work, working in all the branches of science, on knowledge and morals. It is written in books that all these efforts are fard-i kifâya (a fard which is no longer an obligation for other Muslims when one Muslim does it. That is, when one Muslim does it, the others no longer have to do it). Moreover, if a tool or a means newly discovered by science is not produced in an Islamic country, and if any Muslim suffers harm for his reason, the administrators, the authorities of that country, will be held responsible according to Islam. It was declared in a hadîth: “Teach your sons how to swim and how to shoot arrows! What a beautiful amusement it is for women to spin threads in their homes.” This hadîth commands us to procure every kind of knowledge and weaponry necessary for war, never to remain idle, and to find useful amusements. Today, it is for this reason that it is fard for a Muslim nation to make the latest weaponry and artificial satellites. By doing so, Islam will be known all over the world. Not striving to make them will be a grave sin.


Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Deviation from the Islamic Creed

Every bid’at holder has inferred wrong meanings from âyats oftheQur’ân al-kerîm and hadîth-i-sherîfs with covered meanings. Our Prophet ‘’alaihis-salâm’ stated:“He who gives a false meaning to the Qur’ân according to his own mind, thought and knowledge, and who writes made up interpretations [those contradictory to the explanations which the great men of religion have prepared after learning them from our Prophet and from his Ashâb], is a kâfir.” Please read the fiftieth disaster incurred by one’s speech, discoursed on in Berîqa.We shouldn’t buy or read the false books of interpretations published to make money by those who know nothing of salât and îmân; we shouldn’t believe their sequinned advertisements.

The valuable and right teachings derived from the Qur’ân al-kerîm and hadîth-i-sherîfs is only what the [Ahl-i Sunnat] savants understood and explained. Every renegade, every deviant, every man of bid’at, and every ignorant person supposes and claims that the way he follows is compatible with the Qur’ân alkerîm and hadîth-i-sherîfs. For this reason, not every meaning derived from the Qur’ân and hadîths should be accepted and esteemed.

It is impossible to escape torment in the Hereafter for those who deviate as much as a hair’s breadth from the creed and îmân communicated by the Ahl-i sunnat scholars, the great and pious people. Both the human mind and the entire Qur’an alkerîm and all the hadîth-i-sherîfs and the great religious men’s perceptions through the heart agree on this fact. There cannot be a mistake in this. Words and books of those who deviate as much as a hair’s breadth from what these great people communicated in their books are poisons. Those who use the religion as a means in order to earn worldly possessions and who, after introducing themselves as men of religion, write whatever occurs to their minds, are thieves of faith. They steal the beliefs of those who read their books and magazines. Those who believe them think of themselves as Muslims and perform namâz. However, because their îmân has been stolen and lost, none of their prayers, worships or good deeds are accepted, nor will they be of any value in the next world.

Concerning those who sell their religion for the world, Allâhu ta’âlâ revealed the sixteenth âyat of Sûrat-ul-Baqara: “The ignorant idiots gave away their religion in order to get the pleasures and enjoyments of the world. Selling out their next world, they received the world and what their lusts desired. Abandoning the way to salvation, they ran after perdition. They earned nothing in this act of buying and selling of theirs. They didn’t know the way of trading or earning. They lost a great deal.


Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Ahl-i Sunnat Scholars and Imâm-i a’zâm Abû Hanîfa Nu’mân bin Thâbit ‘radiyAllâhu ta’âlâ ’anh’

The first thing necessary for all people is to have îmân and the creed of the Ahl-i sunnat scholars as communicated in their books. It is these scholars who have explained the way of our Prophet Hadrat Muhammad ‘’alaihis-salâm’, who have comprehended murâd-› ilâhî (the divine purpose) of the Qur’ân alkerîm, and who have extracted the Prophet’s purpose from the hadîth-i-sherîfs. It is the way shown by them that will save us on the Day of Rising. It is the Ahl-i sunnat scholars who have transferred the way of Allah’s Prophet and his companions ‘radiyAllâhu ta’âlâ ’anhum ajma’în’ into books and who have protected them against being changed or defiled.

Those scholars in the four Madhhabs who reached the grade of ijtihâd and the great scholars educated by them are called the Ahl-i sunnat scholars. The leader and the founder of the Ahl-i sunnat is (Imâm-i a’zâm Abû Hanîfa Nu’mân bin Thâbit ‘radiyAllâhu ta’âlâ ’anh’.)

Sahl bin ’Abdullah Tusturî ‘rahmatullâhi ’alaih’, one of the great Awliyâ who reached the grade of haqîqat (the highest grade in Tasawwuf), says: “If there had been a person like Imâm-› a’zâm Abû Hanîfa ‘rahmatullâhi ta’âlâ ‘alaih’ among the ummats of Hadrat Mûsâ and ’Isâ, they wouldn’t have turned into Jews or Christians.” [Awliyâ are people whom Allah loves.]

Millions of books written by this great leader and by hundreds of his disciples and by the thousands of great people educated by them, correctly spread and promulgate our Prophet’s way all over the world. Today, there is not a city, a village or a person left in the free world that has not heard about the Islam communicated by our Prophet. Upon hearing about Islam, if someone sincerely wants to learn it correctly, Allâhu ta’âlâ promises that He will grant him true knowledge. Today, there are catalogues giving the names of the books on Islam that fill the world’s libraries. For example, there are about fifteen thousand names of books and some ten thousand names of authors in the book Kashf-uz-Zunûn by Kâtib Çelebi. This book, in two volumes, is in Arabic. Ismâ’îl Pasha from Baghdad wrote two supplementary volumes to this book. Nearly ten thousand names of books and authors exist in these supplementaries. Kashf-uzZunûn was first printed in 1250 [1835 A.D.] in Leipzig; the upper portions of its pages were written in Arabic, while the lower
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portions were in Latin. Before that, it was translated into French in 1112 [1700 A.D.] At exactly the same time it was printed in Egypt, too. Lastly, together with its two supplementaries, it was printed in Arabic in Istanbul between 1360-1366 [1941-1947A.D.]. The books are in the order of the Arabic alphabet. Four of them were sold at the libraries of the Ministry of Education in Turkey. The two-volumed Arabic book Asmâ-ul-muallifîn by Ismâ’îl Pasha was printed in Istanbul in 1370 and 1374 [1951 and 1955 A.D]. In these two volumes, the authors of the books in Kashf-uz-Zunûn and its supplementaries are written in the order of the Arabic alphabet and under each name are the books written by the owner of the name. Today, another very useful and valuable book listing only the Arabic Islamic books existing all over the world and their authors and in which library they can be found and at which call number they exist in each country is Carl Brockelmann’s German book Geschichte der Arabischen Literatur, which was printed in Leiden in 1362 [1943 A.D.]. The book Miftâh-us-sa’âda by Tashköprüzâde Ahmad Efendî ‘rahmatullâhi ta’âlâ ’alaih’, the author of the book Shaqâyiq-i Nu’mâniyya, which gives the biographies of the scholars educated in the Ottoman Empire, defines and explains nearly five hundred branches of knowledge and gives information about the books written in every branch of knowledge and their authors. His son, Kemâladdîn Muhammad, translated this book from Arabic to Turkish. It lists the Islamic savants and their works, and he gave it the name Mawdû’ât-ul-’ulûm. This book was printed at the printing office of the newspaper Iqdâm in 1313. It is available in bookstores. After seeing Islam’s twenty main branches of knowledge and its eighty–one sub–branches and the scholars of these branches and the books which each of them wrote untiringly and perseverently, an understanding and reasonable person cannot help admiring the great number of Islamic scholars and their skill at diving into the ocean of knowledge.

[In these books of theirs, refuting through documents and argumentations the words of naturalists and materialists and the absurdities which non-Muslims wanted to inject into Islam, they silenced them all, and thus extinguished the fire of instigation and corruption prepared by enemies of Islam. Moreover, exposing the shame of those who tried to give wrong meanings to the Qur’ân and who strove to prepare defiled translations with evil intentions, they, on the one hand, clearly wrote one by one all the facts that have to be believed, and, on the other hand, very correctly presented to humanity the religious aspect of every event and action that has happened all over the world andall those whichwill happen until the end of the world.

The names and biographies of more than eight hundred of Îmâm-i a’zâm Abû Hanîfa’s ‘rahmatullâhi ta’âlâ ’alaih’ followers and those who attended his lectures, are written in books. Five hundred and sixty of these are well known in the knowledge of Fiqh, and thirty-six of them attained the grade of ijtihâd.]

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Referendum Results in Turkey: This is only the Beginning!

Turkey Referendum Results - Turkish Democracy Consolidated
Turkey Referendum Results - Turkish Democracy Consolidated

According to the initial number of votes counted, Turkish referendum for constitutional change ended with the victory of the “Yes” camp (Around 51,3% of voters said “Yes” to changes).

The results will be officially confirmed after all votes will be counted.

This was one of the most crucial turning points in Turkish political history. There is a lot still to be done. If Turkey is to become a strong and powerful country, each and every individual in Turkey, both who voted “Yes” and “No” for this constitutional change have certain duties to be fulfilled.

We have to make sure that democracy prevails under any circumstances.

The result of the referendum in Turkey should be an important step taken towards democratization of the country. We must find ways of living peacefully together in a democratic environment.

Governmental system should remain secular. In other words,we must make sure that the religion and politics are separate. The governmental system in Turkey should keep equal distance towards all beliefs.

The most outstanding change in this constitutional change is regarding the balance of powers. In the existing Parliamentary system in Turkey, legislation and execution (government) were in the hands of the same people. Individuals forming the government were the same individuals who were at the same time making the law in Turkish parliament.  After this referendum a more strict separation of powers (checks and balances system) is restored in Turkey.

The second and the most outstanding change is the empowerment of the execution in Turkey. Execution is becoming much stronger: Powerful president, like that of United States of America.

As the president will be taking executive decision with a team that he/she will select the executive power will not be divided between prime minister and the president.

What will be the result of this? Determination, stability, predictability, and strong will in political system will boost economic growth. We can expect a more active and assertive foreign policy.

It is claimed by the makers of this constitutional change that “For the first time the constitution in Turkey is not prepared by the military. The era of coalition governments in Turkey is ended. Elections are expected to take place every five years only, as every president will rule the country for minimum five years. Jurisdiction is more independent. Consequently, this change in political system in Turkey will certainly pave the way for Turkey to emerge as a super power.”

The presidential system should not make the rule of one group over another possible. Democracy is a mechanism which is necessary for keeping the balance between all social groups. Constitutional change is not the final step. There is a lot to do more. The entire administrative and governmental system must be established under the rule of law. The system must be outlined in a way that it will not make rule of one group over another possible.

While transforming from parliamentary into presidential system; we must keep in mind the fundamental principles of democracy. Indisputable principles of democracy are what matter after this constitutional change. Namely the balance of power; rule of law; freedom of speech; free press; government by the majority (coupled with individual and minority rights); free and fair elections; protection of basic human rights… etc.

Turkey must use this constitutional change as the beginning for a new era.

The most crucial parameter is the rule of law, which defines, establishes and protects the political and governmental system. The law should be codified in a way that establishes neutrality of the political system: Governments must be subject to the rule of law; all citizens must be ensured that they receive equal protection under the law and that their rights are protected by the legal system.

Constitution and all other arrangements have always been defined by those who hold the power. This has been done in a way that consolidates the position of the ruling group and guarantees the permanent control of the ruling group over the political system.

In such an undemocratic apparatus “the path to the power” becomes an impasse for those who are outside the system. If a group cannot find democratic and legitimate ways for reaching the power, they will have to look for alternative ways.

Democratic system is necessary for everybody. Whoever gets the power in hand, acts just to save the day. Bloodshed and turmoil will never stop unless we keep the law and governmental system above all political and ideological considerations.

The democratization process in Turkey is hoped to be a role model for other nations. Because all nations must strive for democracy, rule of law, equality of all citizens before the law and most importantly respect for the dignity of all individuals.

How to attain endless bliss? (By embracing Islam)

Attaining endless bliss requires being a Muslim.

To be a Muslim, no formality is necessary, such as going to a mufti or imâm.

It is stated in the twelfth chapter of Maqâmât-i-Mazhâriyya: “It will be enough to say: ‘I believe Allâhu ta’âlâ and His Messenger and all the messages he (the Prophet) brought from Allâhu ta’âlâ. I love the friends of Allâhu ta’âlâ and His Messenger, and hate their enemies.’

It is scholars’ duty to prove every religious teaching with documents and to indicate the âyat-ikerîmas and hadîth-i-sherîfs that are its sources. Not every Muslim is encumbered with it.”

As is stated in Ibni ’Abidîn’s book, at the end of the chaptere ntitled“The disbeliever’s marriage”: [“It is not a condition for an old man who becomes a Muslim to be circumcised at once. Some scholars said that it is even permissible not to circumcise him since circumcision does not legitimize the exposing of one’s private parts.” It is written in the book al-Hadîqa and Berîqa that “Old or unhealthy men who become Muslims will not be circumcised if they can’t stand its pain.” Doctor Najmuddîn Ârif bey (1343 [1925 A.D.]) says in his book Amelî Cerrâhî puslished in Istanbul: “The Jews circumcise their boys when they are seven days old, but Muslim boys are circumcised at any age. Many Christians in Europe and in the United States have themselves and their boys circumcised thinking that it is good for their health. This is written also in the book Fann-i hitân by doctor Rızâ Nur Bey, who was a deputy of Sinop.”


Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Is obedience to Muhammad “alaihissalam” necessary?

Allâhu ta’âlâ declares in the Qur’ân al-kerîm, in the eightieth âyat of the Surât-un-Nisâ that obedience to Hadrat Muhammad is obedience to Him. Then, unless His Messenger is obeyed, He will not be obeyed. In order to make it known that this is absolutely certain and clear, He declared in an âyat-i-kerîma: “Of course, it is certainly so.” Thus He gave no opportunity for some people who cannot think properly to see these two orders as obediences different from each other. Again, stating dissatisfaction with those who look onthese two obediences as two different things, in the 150th and 151st ayâts of Sûra Nisâ of the Qur’ân al-kerîm, Allâhu ta’âlâ declares: “The disbelievers want to differentiate Allah’s commands from His Prophets’ commands. They say they believe in certain parts, but not in others. They want to establish a new path between belief and disbelief. All of them are disbelievers. For all of them we have prepared Hell with very bitter torments.”

Healthcare System in Turkey: Suitable for Health Tourism!

Healthcare System in Turkey: Suitable for Medical Toursim!
Healthcare System in Turkey: Suitable for Medical Toursim!

Healthcare System in Turkey: Suitable for Health Tourism!

For the last two decades, Turkey has been a rising star in so many fields. One of the astonishing spheres is Medical Tourism. People from more than 100 countries are visiting Turkey for treatment.

Turkey has also been incorporating five-star hotel accommodations with its successful and high quality services in medical centers, thermal facilities, spa centers and wellness facilities.

Turkey is one of the best choices for treatment destination in general for all countries in Middle East, Caucasus, Central Asia and particularly for Europeans, Turkey has become a choice destination. Especially tourists coming for medical and healthcare purposes from European countries such as Russia, Ukraine, Germany, England, Netherlands, Romania, Bulgaria and others have been enjoying high standard services of Turkish medical, thermal, spas and wellness facilities.

Why Turkey for medical tourism?

Turkey has more than 100 internationally accredited medical facilities.

Turkey has highly professional, well educated and extremely specialized doctors.

Turkey is offering competitive price for all ranges of medical solutions.

When it comes to medical tourism, it is not always only about medication, it is also about hospitality and positive approach. From nurses to professors and from ordinary medical servicemen to administrative individuals in all medical, thermal, spa and wellness facilities; Turkish medical professionals are culturally welcoming. There is no discrimination, no complexes, no racism in Turkish medical, thermal, spa and wellness centers.

Turkish medical, thermal, spa and wellness tourism is also consolidated by country’s very attractive nature. Sea, mountains, forests, rivers, history, museums, shopping centers, skiing spots, walking paths, climbing… and all other touristic options can be found for holiday and tourism in Turkey. So medication and treatment in Turkey can easily be ornamented with other activities.

Turkish medical tourism is also supported with a wide range of comfortable and affordable (boutique, unique, individual and chain) hotels. Family members, relatives, friends of the patient will not face any problems whatsoever during their stay in Turkey. This is also good for before and after medication in any of the Turkish hospitals, thermal centers, spas and wellness facilities in Turkey.

We should also mention that Turkish government is providing incentives to all Turkish hospitals, Turkish thermal centers, Turkish spa centres, Turkish wellness facilities and all other institutions related to medical tourism in Turkey. Turkish medical tourism centres can get this governmental support only if they are providing service for foreigners.

Another positive side of medication and treatment in Turkey is the language. Patients do not face any language barrier; because nearly all centres have translators.

There are so many other reasons why one should choose Turkey as a destination for treatment.In conclusion, we can easily say that Turkey is one of the best destinations for medical tourism.

For more information, please visit:

Medical Tourism to Turkey very Successful

Turkish Doctors - Turkish Hospitals - Turkish Medical Toursim
Turkish Doctors - Turkish Hospitals - Turkish Medical Tourism

Medical Tourism to Turkey

For the last two decades, Turkey has been a rising star in so many fields. One of the astonishing spheres is Medical Tourism. People from more than 100 countries are visiting Turkey for treatment.

Turkey has also been incorporating five-star hotel accommodations with its successful and high quality services in medical centres, thermal facilities, spas premises and wellness facilities.

Turkey is one of the best choices for treatment destination in general for all countries in Middle East, Caucasus, Central Asia and particularly for Europeans, Turkey has become a choice destination. Especially tourists coming for medical and healthcare purposes from European countries such as Russia, Ukraine, Germany, England, Netherlands, Romania, Bulgaria and others have been enjoying high standard services of Turkish medical, thermal, spas and wellness facilities.

Why Turkey for medical tourism?

Turkey has more than 100 internationally accredited medical facilities.

Turkey has highly professional, well educated and extremely specialized doctors.

Turkey is offering competitive price for all ranges of medical solutions.

When it comes to medical tourism, it is not always only about medication, it is also about hospitability and positive approach. From nurses to professors and from ordinary medical servicemen to administrative individuals in all medical, thermal, spa and wellness facilities; Turkish medical professionals are culturally welcoming. There is no discrimination, no complexes, no racism in Turkish medical, thermal, spa and wellness centres.

Turkish medical, thermal, spa and wellness tourism is also consolidated by country’s very attractive nature. Sea, mountains, forests, rivers, history, museums, shopping centres, skiing spots, walking paths, climbing… and all other touristic options can be found for holiday and tourism in Turkey. So medication and treatment in Turkey can easily be ornamented with other activities.

Turkish medical tourism is also supported with a wide range of comfortable and affordable (boutique, unique, individual and chain) hotels. Family members, relatives, friends of the patient will not face any problems whatsoever during their stay in Turkey. This is also good for before and after medication in any of the Turkish hospitals, thermal centres, spas and wellness facilities in Turkey.

We should also mention that Turkish government is providing incentives to all Turkish hospitals, Turkish thermal centres, Turkish spa centres, Turkish wellness facilities and all other institutions related to medical tourism in Turkey. Turkish medical tourism centres can get this governmental support only if they are providing service for foreigners.

Another positive side of medication and treatment in Turkey is the language. Patients do not face any language barrier; because nearly all centres have translators.

There are so many other reasons why one should choose Turkey as a destination for treatment.In conclusion, we can easily say that Turkey is one of the best destinations for medical tourism.

For more information, please visit:

Iman and worship for the sake of Allah

When one does a tâ’at, it will be accepted whether one knows or not that one is doing it for Allah’s sake. If a person does a tâ’at knowing that he does it for Allah’s sake, it is called Qurbet. While doing an action which is qurbet, one does not have to intend so that rewards will be given. The tâ’at in which it is necessary to intend for Allah’s sake so that rewards are given is called ’Ibâdat (worshipping).

The abdast (ritual ablution) that is performed without an intention is not an act of worshipping, but it is qurbet. However, one has cleaned oneself and can perform namâz. It is understood that every act of worship is qurbet and tâ’at. Reading the Qur’ân al-kerîm, donating property as a waqf, emancipating a slave, giving alms, making a wudu’, and the like, since an intention is not necessary in order to receive blessings, are tâ’at and qurbet. Yet they are not acts of worship.

While doing an action which is tâ’at or qurbet, if one intends for Allah’s sake, one has done an act of worship. However, they are not commanded as acts of worship. It is not qurbet, but it is tâ’at to learn such branches of knowledge as physics, chemistry, biology and astronomy, which help men to know Allah. Unbelievers comprehend Allah’s existence, not while learning them, but after learning them. It is a sin to perform any tâ’at with a bad intention. Beautiful thoughts increase the reward of a tâ’at. For example, it is a tâ’at to be in a mosque. It will be more rewarding if one intends to visit the House of Allah, thinking that the mosque is the House of Allah. Also, if one intends to wait for the next prayer or stays inside the mosque to prevent one’s eyes and ears from committing sins or goes into seclusion to think about the next world or to mention Allah’s Name in a mosque or perform amr-i ma’ruf and nahy-i munkar by teachingpeople about Allah’s commandments and prohibitions or to listen to preachers or to strive to feel embarrassment before Allah, one will receive different rewards for each act, depending on one’s intention. Every tâ’at has various intentions and rewards. Ibni ’Âbidîn ‘rahmatullâhi ’alaih’ explains these while explaining how to send a proxy to Mecca for pilgrimage.

Every mubâh is a tâ’at when done with goodwill. It is a sin when done with ill will. If a person uses perfumes, dresses well and smartly in order to enjoy worldly benefits, to make a show, to boast, to cherish himself or to hunt girls and women, he will be sinful. He won’t be tormented for his intention to enjoy worldly advantages, yet it will cause the blessings of the next world to decrease. He will be tormented for his other intentions. If this person dresses smartly and uses perfumes because it is a sunnat, if he intends to pay reverence to a mosque and not to hurt the Muslims who sit by him in the mosque, to be clean, to be healthy, to protect Islam’s dignity and honour, he receives different rewards for each of these intentions of his. Some scholars say that one shouldn’t forget to make an intention for every mubâh action, even before eating, drinking, sleeping and going to the watercloset. One should be careful about one’s intention when beginning a mubâh action. If one’s intention is good, one should do that act. If the intention is not only for Allâhu ta’âlâ, one shouldn’t do it. It is declared in a hadîth-i-sherîf: “Allâhu ta’âlâ does not look at your beautiful faces or possessions; He looks at your hearts and deeds.” That is, Allâhu ta’âlâ doesn’t give anybody rewards or gifts in consideration of his new, clean clothes, good deeds, possessions and rank. He gives him rewards or torments because of his thoughts, or the intention behind his actions.

Then, the thing which is of the highest necessity, which is the most important fard for every Muslim, is to learn îmân, the fards and the harâms. There is no Islam unless these are learned. Îmân cannot be maintained, the debts to Allah and to human beings cannot be paid, intentions and morals cannot be corrected and purified unless the basic principles of Islam are learned. Unless correctly intended, no fard will be accepted. It was declared in a hadîth in ad-Durr-ul-Mukhtâr: “Learning or teaching knowledge for one hour is more blessed than worshipping until morning.” The author of the book Hadarât-ul-quds states on the ninety-ninth page: “I studied the books Bukhârî, Mishkât, Hidâya and Sherh-imawâqif under Imâm-i-Rabbânî’s supervision. He would encourage young people to acquire knowledge. ‘Knowledge first, and tasawwuf next,’ he would say. Noticing my shirking from knowledge and taking pleasure from tarîqat, he pitied me and advised me, ‘Read books! Acquire knowledge! An ignorant man of tasawwuf will be a plaything in the hands of the devil,’ [that is, he will fall into disesteem.]”

It is called ’Ibâdat (worship) to do the fards and sunnats and to avoid the harâms and makrûhs, that is, to observe the rules of Islam in order to attain Allâhu ta’âlâ’s love and receive thawâb (rewards). There is no worship without an intention. In other words, it is necessary first to have îmân and then to learn and observe the rules of Islam in order to follow Rasûlullah (Hadrat Muhammad).

To have îmân means to begin following him (Rasûlullah) and to enter through the door of happiness. Allâhu ta’âlâ sent him to invite all the people of the world to happiness and declared in the twenty-eighth âyat of Sûrat-us-Saba’: “O my beloved Prophet! ‘sall-Allâhu ’alaihi wa sallam’ I send you to humanity so that you should give the good news of the endless bliss to all the people in the world and to guide them along this way to happiness.

For example, a short midday sleep of a person who adapts himself to him is much more valuable than spending many nights worshipping without following him. It was his honourable habit to perform Qaylûla,  that is to sleep for a while before noon. Also, not fasting on the feast day, but eating and drinking because his Sharî’at commands it, is more valuable than years of fasting that doesn’t exist in his Sharî’at. A small amount given to the poor according to his Sharî’at, which is called zakât, is better than giving a pile of gold coins as big as a mountain with one’s own wish. After performing a morning prayer in jamâ’at, Hadrat ’Umar, the Amîrul-mu’minîn, looked at the jamâ’at and, seeing that one of the regulars was absent, he asked where he was. His companions said, “He prays until morning at nights. Maybe he fell asleep.” The Amîr-ul-mu’minîn said, “I wish he had slept all the night and performed the morning prayer in congregation; it would have been better.” Those who have deviated from the Ahkâm-i-islâmiyya blunt their nafs by subjecting themselves to inconveniences and by striving hard. Yet, this is worthless and low because they don’t do it compatibly with the Ahkâm-i-islâmiyya. The benefit for these efforts of theirs, if there is any, consists in a few worldly advantages. Then, in fact, this world is worthless; therefore, what could be the value of a part of it? These people are like dustmen; dustmen work harder and become more tired than anybody else, but their wages are lower than anybody else’s. As for those who adapt themselves to the Ahkâm-i-islâmiyya, they are like jewellers, who deal with fine jewels and precious diamonds. They do a little work, but their earnings are great. Sometimes an hour’s work provides them a hundred thousand years’ earning. The reason for this is that an action compatible with the Ahkâm-iislâmiyya is accepted and liked by Allâhu ta’âlâ; He loves it.

[He declares in many places of the Qur’ân al-kerîm that this is so. For example, He declares in the thirty-first âyat of Sûrat-u Âli ’Imrân: “O my beloved Prophet ‘sall-Allâhu ’alaihi wa sallam’! Tell them, ‘If you love Allâhu ta’âlâ and if you want Allâhu ta’âlâ to love you in turn, adapt yourselves to me! Allâhu ta’âlâ loves those who adapt themselves to me’.”]

Allâhu ta’âlâ does not like any of the things that are incompatible with the Ahkâm-i-islâmiyya. Is it possible that rewards will be given for the things that are disliked? Maybe they will bring about punishment.


Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Basics of Islam: How to become a true Muslim?

May Allâhu ta’âlâ honour us all with the great fortune of following Muhammad Mustafâ ‘sall-Allâhu ’alaihi wa sallam’, who is the spiritual Master of this world and the next and who is the highest of all people in every respect. Because Allâhu ta’âlâ likes those who obey and follow him, a tiny act of following him is more exalted than all the worldly advantages and all the blessings of the next world. Real superiority consists of adapting oneself to his Sunnat, and the honour and virtue of humanity entails following his Sharî’at. [The word Sunnat has three different meanings. In this context, it means the Ahkâm-i-islâmiyya (Islam’s commandments and prohibitions).]

[Adapting oneself to him, or following him, is following the way along which he has guided us. His way is the way shown by the Qur’ân al-kerîm. This way is called Dîn-i Islâm. In order to adapt ourselves to him, we should first have îmân (belief); then learn Islam well; then perform the fards and abstain from the harâms; and then observe (the behaviour, the acts and thoughts that are called) the sunnats and abstain from (those which are termed) the makrûh. After all these, we should also try to follow him in what is mubâh (permitted).]

It is essential for everyone to have îmân; îmân is necessary for everybody. Those who have îmân should perform the fards and avoid the harâms. Every Mu’min (Believer) has to perform the fards and avoid the harâms, i.e., to be a Muslim. Every Mu’min loves our Prophet ‘sall-Allâhu ’alaihi wa sallam’more than his own life and property. A symptom of this love is to performthe sunnats and abstain from the makrûhs. After observing all these, the more a Muslim adapts himself to him in what is mubâh, the more perfect and the more mature will he become. He will become closer and more beloved to Allâhu ta’âlâ.

It is called Îmân to like and to admit sincerely, i.e., to believe, all of what Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said. Those who believe so are called Mu’min. It is called Kufr not to believe even one piece of what he said, and to doubt whetherit is good and correct. People who hold such disbelief so are called Kâfir. Things which Allâhu ta’âlâ clearly commands in the Qur’ân al-kerîm are called Fard. Things which He clearly forbids and prohibits by saying “don’t” are called Harâm. Things which Allâhu ta’âlâ doesn’t clearly command but which are acts our Prophet praised or which he habitually did or which he did not prohibit when he saw them being done, are called Sunnat. It is kufr (disbelief) to dislike the sunnat. It is not a sin not to do them, as long as you like them. Those things which are not liked by him, and which also eradicate the blessings in worships are called Makrûh. The things which are neither commanded nor prohibited are called Mubâh. All these commandments and prohibitions are called Ahkâm-i-ilâhiyya or Af’âl-i mukallafîn or Ahkâm-i Islâmiyya.

Af’âl-i mukallafîn consists of eight components: Fard, wâjib, sunnat, mustahab, mubâh, harâm, makrûh, mufsid. Things that are not prohibited, or though prohibited, their prohibition has been abolished through one of the reasons which Islam accepts as an excuse, a hindrance or a necessity, are called Halâl. All mubâhs are halâl. For example, it is halâl to lie in order to reconcile two Muslims. Everything that is halâl may not be mubâh. For example, it is not mubâh, but it is makrûh to go shopping while the adhân is being called. Nevertheless, it is halâl. A Muslim calls Muslims to pray when it is prayer time; this public announcement is called the adhân (or azân).

It is fard to learn and know the tenets of îmân, and the various fards and harâms. Thirty-three fards are well-known. Four of them are basic: to perform namâz, to fast, to pay zakât, and to perform hajj (pilgrimage). These four fards together with îmân make up the basis of Islam. He who has îmân and who performs the acts of worship, that is, he who performs these four fards is called a Muslim or Muslimân. He who performsall four of them and avoids the harâm, is a perfect Muslim. If one of these is defective or nonexistent, his state of being a Muslim will also be defective. He who does not perform any of them may be a Mu’min (Believer), but he is not a true Muslim. Although such îmân protects one in this world only, it is difficult to transmigrate to the Hereafter in possession of this kind of îmân. Îmân is like a candle. Ahkâm-i ‹slâmiyya is like the lantern, the glass globe around the burning candle. The candle and the lantern which contains it represent Islam and Dîn-i Islâm. The candle without the lantern will go out quickly. Islam cannot exist without îmân. Therefore, if there is no Islam, there is no îmân, either.

Dîn (religion) means the way prescribed by Allâhu ta’âlâ in order to guide people to endless bliss. The unwholesome ways which people make up under the name of religion are not called religion; they are called irreligiousness and disbelief. Since the time of Hadrat Âdam, Allâhu ta’âlâ has sent mankind a religion by means of a Prophet every thousand years. These Prophets ‘salawâtullâhi ta’âlâ ’alaihim ajma’în’ are called Rasûl. On the other hand, in every century, by making the purest person the Prophet, He has strengthened the religion through him. These Prophets who followed the Rasûls are called Nabî. All the Prophets have taughtthe same îmân; they have asked their ummat to believe in the same tenets. Yet, since their Sharî’ats, i.e., the things that are to be done and avoided through the heart and body, were different, they were different in being Muslims.

He who has îmân and adapts himself to the Ahkâm-i-islâmiyya is a Muslim. Those who want to adapt the Ahkâm-i-islâmiyya to their desires and pleasures are disbelievers. They don’t understand that Allâhu ta’âlâ has sent the Ahkâm-i-islâmiyya in order to break the desires and pleasures of the nafs and to prevent their excessive indulgence.

Every subsequent religion (dispensation) has abolished or changed the religion previous to itself. The latest religion that has changed all the religions prior to it, which has assimilated all the previous Sharî’ats within itself, and which will never change until the end of the world is Hadrat Muhammad’s religion. Today, the religion which Allâhu ta’âlâ likes and loves is the Islamic religion, which is based on these rules and essentials. To those who perform the fards and abstain from the harâms, which this Sharî’at communicates, Allâhu ta’âlâ will bestow blessings and favors in the Hereafter. That is, they will receive thawâb (rewards). For those who do not perform the fards and do not abstain from the harâms, there are punishments and suffering in the next world. That is, such people become sinful. The fard performed by those who have no îmân will not be accepted. That is, they will not be given rewards. The sunnats performed by the Muslims who don’t performthe fards, that is, who owe a debt to Allâhu ta’âlâ, will not be accepted, and they will not be given rewards. They are not looked upon as having adapted themselves to our Prophet ‘sallAllâhu ’alaihi wa sallam’. If a person does all the fards and omits one fard without an excuse, none of his nâfila (supererogatory) worships and sunnats of this kind will be given rewards, until he pays this debt of his. Hadîth-i-sherîfs declare this clearly as quoted in the book Miftâh-un-Najât: “O ’Ali! When the people are busy with the fadâil (supererogatory) try to complete the fards.” Also, it states at the end of the third fasl (part) of the book Durrat-ulFâkhira by Imâm-i Ghazâlî: “Allâhu ta’âlâ will not accept the nâfila salât of the person who has a debt of qadâ salât.” The book Miftâh-un-Najât has been published by Hakîkat Kitâbevi in ‹stanbul. When the mubâhs are done with good intentions and with beautiful thoughts, one will receive rewards. When they are done for evil purposes, or if doing them prevents one from performing a fard or causes the delaying of a fard, they will be sins. While the fards and sunnats are being done, if evil thoughts are involved, the debt will be paid and punishment will be averted, but no reward will be obtained. It may be a sin instead. The fards and sunnats of those who commit harâms will be acceptable. That is, they have paid their debt, yet they won’t receive rewards. The book al-Hadîqa in explaining the hadîth, “The worships of people of bid’at will not be accepted,” says: “The worships of those Muslims who do not abstain from sinning are not accepted, even if they are sahîh.” A harâm cannot be mubâh (permitted), even if it is done with goodwill. In other words, a harâm will never be rewarded, and he who commits a harâm without an excuse is certainly sinful. He who abstains from the harâm and gives it up with goodwill, fearing Allah, will receive rewards. If he doesn’t commit a harâm for other reasons, he won’t receive rewards. He will only escape its sin. It is out of place for those who commit harâms to say, “You should look at my heart, it is pure. Allâhu ta’âlâ looks at the heart only.” It is nonsensical. It is said only to deceive Muslims. It is written in the thirty-ninth letter [of Hadrat Imâm-i Rabbânî] that the symptom of a heart’s purity lies in adhering to the Ahkam-i-islâmiyya, that is, obeying its commandmentsand prohibitions. The book Hadîqa and Shir’at ul-Islâm, in its 246th page, while explaining taqwâ says: “Committing the harâms with good intentions does not deliver them from being harâms. A good intention does not affect either the harâms or the makrûhs. It does not change them into tâ’at.”

It is written in the seventy-third page of the book Mir’ât-ulmaqâsid concerning an intention for an abdast (ritual ablution, wudû) in Ibni ’Âbiddîn ‘rahmatullâhi ’alaih’ and in the fifty-fourth page in the translation of Milal-Nihal that there are three kinds of actions: The first is ma’siyyat, that is, sinful actions. These are the actions which Allâhu ta’âlâ dislikes. It is ma’siyyat not to do what Allâhu ta’âlâ has commanded to be done, or to do what He has prohibited. The second one is tâ’at, those actions which Allâhu ta’âlâ likes. They are also called Hasana. He has promised that He will give Ajr, i.e., Thawâb (blessings) to a Muslim who performs tâ’at. The third group of actions are called Mubâh, which have not been declared to be sinful or tâ’at. They are tâ’at or sinful depending on the intention of the person who does them.

Sins are not exempted from being sins if they are committed with or without a good intention. The hadîth,“Actions are good or bad depending on the intention,” declares that the tâ’at and mubâh actions will be given rewards in accordance with the intention. If a person, in order to please someone, offends another person, or if he gives alms from someone else’s property, or if he builds mosques or schools with harâm money, he will not be given rewards. It will be ignorance to expect rewards for these efforts. Cruelty and sins are still sins even if they are committed with goodwill. What is blessed about such actions lies in not doing them. If one does them knowing that they are sins, it will become a grave sin. If one does them without knowing, it will be a sin also not to know or not to learn the things that are known by most Muslims. Even in Dâr-ul-harb it is not an excuse, but a sin, not to know the Islamic rules which are widely known.

When the tâ’ats are done without an intention or intended for Allah’s sake, blessings are given.

– – –

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014



Following Muhammad Alaihissalam

May Allâhu ta’âlâ honour us all with the great fortune of following Muhammad Mustafâ ‘sall-Allâhu ’alaihi wa sallam’, who is the spiritual Master of this world and the next and who is the highest of all people in every respect. Because Allâhu ta’âlâ likes those who obey and follow him, a tiny act of following him is more exalted than all the worldly advantages and all the blessings of the next world. Real superiority consists of adapting oneself to his Sunnat, and the honour and virtue of humanity entails following his Sharî’at.

[The word Sunnat has three different meanings. In this context, it means the Ahkâm-i-islâmiyya (Islam’s commandments and prohibitions).] [Adapting oneself to him, or following him, is following the way along which he has guided us. His way is the way shown by the Qur’ân al-kerîm. This way is called Dîn-i Islâm. In order to adapt ourselves to him, we should first have îmân (belief); then learn Islam well; then perform the fards and abstain from the harâms; and then observe (the behaviour, the acts and thoughts that are called) the sunnats and abstain from (those which are termed) the makrûh. After all these, we should also try to follow him in what is mubâh (permitted).]

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014

Who is Hüseyn Hilmi Işık? (Writer of Endless Bliss – Se’âdet-i Ebediyye)

May all prayers and blessings be upon Muhammad Mustafâ ‘sall-Allâhu ’alaihi wa sallam’, who is His Prophet and the most beloved of His born slaves, and who is in every respect the most beautiful and the most exalted of all mankind that ever lived. May prayers and blessings also be upon the highest of people, his Ahl-i Bayt, on his Ashâb ‘ridwanullâhi ta’âlâ ’alaihim ajma’în’ and on those who love them and follow them.

I received my elementary education at Rashâdiya Numûna School in Eyyûb Sultan, in my home town of Istanbul. I acquired religious training and religious knowledge in my home and in elementary school. As I was beginning my education in Hal›c›oğlu Military Junior and Senior High School, the Qur’ân al-kerîm and religious lessons were being removed from schools. None of our teachers taught religious lessons. I regarded my teachers as great, mature, and I wanted to respect them highly. But I was disappointed to see them attacking my sacred beliefs. I vacillated between belief and disbelief. Pondering with my young brain, I scrutinized all the information which I had learned as religious knowledge. I saw that all of it was useful, good, valuable, and I couldn’t sacrifice any of it. I remained between these two influences for six years. My friends, with whom I had been fasting and performing ritual prayers of salât a few years earlier, were deceived by the slanders of the teachers and newspapers, and they gave up worshipping. Left alone, I was all the more confused. I wondered if I were wrong, if I were on a wrong path. In 1929, I was eighteen years old and in the last year of high school. It was the Qadr Night, and we had gone to bed. I couldn’t sleep. I jumped out of my bed, confused. I was alone in my thoughts, in my îmân (belief); I was uneasy; I was utterly exhausted. I went out into the yard. The sky was full of stars. Against the shrine of Hadrat Khâlid ibni Zayd Abû Eyyûb al-Ansârî, the sparkling waves of the Golden Horn sounded as if to tell me: “Don’t worry, you are right.” I sobbed and cried. I entreated my Allah, “Oh my Allah! I believe in Thee, I love Thee and Thine Prophets. I want to learn Islamic knowledge. Protect me from being deceived by the enemies of my religion!” Allah accepted this innocent and sincere supplication of mine. I dreamt of Hadrat ’Abdulhakîm-i Arwâsî, the treasure of karâmats and ma’rifats[1], an ocean of knowledge, and later I met him in a mosque. He welcomed and invited me. While I was in the Faculty of Pharmacology, I attended his lectures in Bâyezid Mosque three times a week. Afterwards, I would go to his home. He pitied me. He taught me sarf, nahw (Arabic grammar), logic and fiqh (commands and prohibitions of Islam). He read to me and and taught me many books. Also, he had me subscribe to the French newspaper Le Matin. He taught me Arabic and Persian. He had me memorize “The Eulogy of Amâli” and The Poems of Khâlid-i Baghdâdî. His company was so sweet, so useful that many a day I stayed with him from morning till midnight. Today, the moments which I live recollecting those days in his company are the happiest moments of my life. Until 1936, while a tutor in the Military Medical School, I both attended the Masters of Science classes of the Faculty of Chemical Engineering and at the same time gathered knowledge and ultimate benefits from the preachings and from the company of that Islamic scholar. The dirt of disbelief in my heart was cleared off. I realized that Islam was the one and only source of happiness both in this world andinthe next. I saw that the persons whom I formerly had deemed great were like children when compared to Islamic scholars. I understood that some of the things which they described as knowledge were quite far from knowledge, science, and were nothing but enmity against Islam, full of grossly made-up plans and slanders. After 1936, when I was in charge of Mamak Chemical Laboratory, he told me to learn German and read The Maktûbât of Imâm-i Rabbânî ‘quddisa sirruh’ continuously. At every opportunity I came to Istanbul and picked pearls and corals in that ocean of ma’rifat. After the setting of that sun of knowledge, I was accepted to the private class of his blessed son, the virtuous Sayyid Ahmad Makkî, the Mufti of Scutary and later of Kad›köy. With great mercy and proficiency, he trained me in fiqh, tafsîr (explanation of the Qur’ân), hadîth, ma’qûl (knowledge which can be acquired by means of the intellect, i.e. science), manqûl (religious knowledge), usûl (methods and basic facts), furû’ (a branch of Islamic knowledge), and he graduated me with full authorization on a Sunday, 27th Ramazân 1373 [1953 A.D.].

After 1947, during my teaching career, I strove to pour my knowledge, which was like a drop of water from an ocean, into the souls of the youth, and to instill this knowledge in their fresh brains blooming like buds. From the light of îmân (belief) burning inside me, I wished to throw a spark into the pure heart of each of them. Alhamdulillah! Allah gave me the facilities, and in 1956, it fell to my lot to publish the first volume of Se’âdet-i Ebediyye, which I had prepared after many years of hard work. It was only a few pages, but it was filled with very useful information as is the sweet and healing honey collected from fragrant flowers.

That little book, prepared according to the Hanafî Madhhab, had not been advertised in newspapers or magazines, nor had it notices all over walls. The book had been delivered to the shelves of a small corner bookshop. Noble-souled and faithful youngsters, who would not depart from the luminous and auspicious way of their ancestors, who always yearned to learn their faith, looked for this little book and found it. They rushed on it, and, in a short time, not a single copy was left.

The innocent children of those martyrs and ghâzis (fighters for Islam), who many years ago had won the war of independence by fighting like infuriated lions against the enemies who attacked their motherland, today also, are following their fathers’ path with the same love and faith. And, likewise, they are striving to protect their îmân as well as their independence against every sort of aggression. They run towards right, reality, and truth. They cling to the Qur’ân al-kerîm.

History reveals to us the cruelties and evil ways of kings and dictators who attacked Islam in order to conceal their massacres and perfidy, and who wanted to deceive everyone for the sake of their own comfort and pleasure. Cruel enemy commanders and bigoted armies of the crusaders were always thwarted by Muslim Turkish heroes. Being unable to pass over the chests full of îmân of our ancestors, they fled, leaving their weapons and their dead behind.

History shows again that Islam has been an inspiration for developing more intellectual and more courageous people, who in turn develop superior, more up-to-date, and more scientific means of war and other civilized apparatuses. The irreligious have always been left behind in knowledge, in science, in arms, and in courage. Every Islamic army succeeded when the Ahkâm-i-islâmiyya (commands and prohibitions of Islam) were followed in every respect, whereasa relative decrease in success was witnessed in the soldiers and the commanders of the same army when they deviated from Islam. Establishment, improvement, decline and fall of every Muslim State have always been closely related to their adherence to Islam.

Irreligious dictators bloodstained their hands and dominated lands, and by oppressing people with cruelty and instigation and by employing them like animals, they established heavy industries of war, tremendous factories, made superior weapons and threatened the world. Yet, in the course of history, they all quickly fell and have always been remembered with curses. Their traps, hastily set like a spider’s web, were blown away by a mere slightest power, like the fresh morning breeze. They left behind nothing for humanity. And now, however great and powerful the states which are based on irreligiousness might seem, they will certainly fall; cruelty won’t survive.Such disbelievers are like a match, which will flare up suddenly and set fire to light things such as straw and sawdust. It may burn the hand and probably destroy houses, yet it will soon go out and perish. As for those administrations based on Islam; they are like the radiators of a central heating unit. The radiator does not burn anything. By heating the rooms, it gives comfort to people. Its heat is not excessive or harmful, yet it possesses a source of heat and energy. Likewise, Islam is like a useful source of energy. It nourishes and strengthens individuals, families and societies embracing it.

The mercy, the favors, and the blessings of Allâhu ta’âlâ are so great that they are actually unlimited. Having mercy overHis born slaves, He revealed through an angel to His Prophets the good deeds to be done and the evil deeds to be avoided. He revealed also the holy books conveying His commandments to them so that they could live on the earth brotherly, happily and in comfort and thereby attain eternal happiness, and the endless blessings of the Hereafter. Only the Qur’ân al-kerîm has remained intact, but all the other books were changed by malevolent people. The more you observe the fards (commandments) and harâms (prohibitions), that is, the principles (ahkâm) in the Qur’ân alkerîm, the happier and the more comfortable a life will you be able to lead, no matter whether you are an atheist, a Believer, aware or unaware of it. This is similar to the fact that a good medicine enables everybody to get rid of his pain and problem, if it is used. That is why those who are non-Muslims, or even atheists, and some nations that are the enemies of Islam are successful in many of their businesses, and lead a very happy and comfortable life by working in conformity with the laws in the Qur’ân al-kerîm. On the other hand, many people who claim to be Muslims, and who do their acts of worship as a mere formality, are living in misery and discomfort because they do not follow the divine rules and the high morality written in the Qur’ân al-kerîm. To attain eternal happiness in the Hereafter by following the Qur’ân al-kerîm, it is necessaryfirstto believe in it, and then to follow it consciously and intentionally.

Those who are against Islam because of ignorance learned from the bloody, dismal experiences they had had for centuries that unless the îmân of the Muslim people was demolished, it would be impossible to demolish them. They attempted to misrepresent Islam as hostile towards knowledge, science and bravery, while, in fact, it is the protector of such things, encouraging every kind of progress and improvement. They aimed at depriving the young generations of knowledge and faith, thus shooting them on the moral front. They spent millions for this purpose. Some ignorant people, whose weapons of knowledge and belief had been rusted and who had been seized by their ambitions and sensuousdesires, were easily destroyed by these attacks of the enemies. A section of them took shelter behind their posts and professions, pretended to be Muslims, disguised themselves as scientific men, authorities and religious scholars, and even, protectors of Muslims, while continuing to steal the belief of innocent youngsters. They misrepresented evils as talents, and irreligiousness as a virtue, a current fashion. Those who had faith, îmân, were called fanatics, bigots, fuddy-duddies. Religious knowledge and the valuable books of Islam were said to be reactionary, retrogressive and bigoted. By imputing the immorality and dishonourableness, which they themselves had, to Muslims and to great men of Islam, they strove to slander those noble people and sow discord between children and their fathers. In the meantime, they spoke ill of our history, attempted to blacken its shining and honourable pages, to blemish the accurate writings, to change the events and proofs of it and sever the youth from faith and belief in order to annihilate Islam and Muslims. In order to untie the sacred bonds which placed into young hearts the love of our ancestors, whose fame and honour had spread throughout the world owing to their knowledge, science, beautiful morals, virtue and bravery, and to leave the youth deprived of and alien to the maturity and greatness of their ancestors, they attacked hearts, souls and consciences. Thus there came into being a new Muslim generation too befuddled to realize that as Islam became weaker and as we got further away from the path of Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, not only were our morals corrupted, but we also gradually lost our superiority in making every kind of means, and in understanding contemporary knowledge, which the present century requires. We could no longer maintain the accomplishments of our ancestors in military defence, in science and arts; instead, we changed for the worse. Thus, these masked disbelievers tried, on the one hand, to cause us to lagbehind in knowledge and science, and, on the other hand, they said, “Islam caused us to lag behind. In order to cope up with Western industries, we have to abolish this black curtain and get rid of the oriental religion, which consists in laws of the desert.” Thereby, they demolished our material and spiritual values, and dealtour country the fatal blow which the enemies outside had been wishing but failed to do for centuries.

Allâhü ta’âlâ has given all people numerous benefits and blessings. As the greatest, the best of these, He has sent Prophets and Messengers and has shown the way to eternal happiness, declaring in Sûra Ibrâhîm, âyat 7 (which purports): “If you appreciate the value of My gifts and if you use them as I command, I will increase them. If you don’t appreciate them, if you abhor them, I will take them back and torture you vehemently.” The reason why Islam has been in such a deplorable state for a century – especially recently, it has gone quite far away, leaving the world covered with the darkness of disbelief and apostasy – is solely because of Muslims’ not appreciating the blessings of Islam and turning away from them.

As Allâhu ta’âlâ employs those whom He loves as tools for auspicious deeds, so He employs at evil places those who bear hostility towards Him. Those who cause loss of Islamic blessings are of two groups:

In the first group are disbelievers who divulge their disbelief and hostility. They strive to demolish Islam by using all their armed forces, their means of propaganda, and political tricks. Muslims know them and struggle to be superior to them.

The second group of disbelievers pass themselves as Muslims, pretend to be Muslims, introduce themselves as religious men and try to turn Islam into a shape conformable to their opinions, pleasures and sensuous desires. They want to make up a new religion under the name of Islam. They try to prove their words correct through tricks and lies, and deceive Muslims with their fluent expressions. Although most Muslims recognize these enemies from some of their statements and activities intended to destroy Islam, because they are very well organized, some of their sayings have become current and widespread among Muslims. The Islamic faith has been gradually degenerating and turning into the shape planned by these disbelievers.

Also, some others say, “In order that we may survive in the present century, we should westernize ourselves altogether.” This statement has two connotations. Firstly, it means learning and adopting what the Europeans have invented in science, art, in the mediums of improvement and progress, and to strive to utilize them, as Islam commands. I explained in some parts of my books with documents that this is fard kifâya to learn. As a matter of fact, a hadîth of Rasûl-i akram (the Prophet) states: “Hikmat (i.e. science and art) is the lost property of the Muslim. Let him take it wherever he finds it!” Yet, this does not mean to follow the Europeans; it means to find and acquire knowledge and science even from them and striveto be superior to them. The second type of westernization involves abandoning the righteous and sacred ways of our ancestors; accepting all the traditions, customs, immoralities, and obscenities of the West; and also accepting their irreligiousness and idolatry, and thus converting mosques into churches or museums of ancient art, which is the most dismal stupidity of all. Calling Islam an “oriental religion,” a “backward religion” and the Qur’ân “laws of the desert” while at the same time referring to idolatry and the mixing of music with worship as a “western, modern, and civilized religion” is in fact an act of abandoning Islam, turning to Christianity, and worshipping with musical instruments.

The enemies of Islam should know very well that the noble blood circulating in the veins of these people will not be westernized in this sense, neither today nor in the days which they look forward to. And our people will not become communists or let the sacred beliefs of their ancestors be trodden underfoot.

Another force trying to demolish Islam is those books and magazines which appear to be written for the purpose of spreading Islam and silencing the enemies of the religion. But when these religiously ignorant people, who know nothing about îmân and Islam and who have not comprehended the reality, the inner spirit, the delicacy of tasawwuf, become authorities in worldly affairs, they pass themselves as religious scholars and
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write religious books in order to propagate the things which they mistake as Islam, or solely to earn money out of it. It is seen with utter grief in these books of theirs that they cannot understand the words of great men of religion, and that, as a result, they write most of the delicate information erroneously. They introduce some lâ-madhhabî people and religion reformers, who have recently appeared in some countries, as Islamic scholars. Their books are translated and presented to youngsters as a source of religious knowledge. But, in actual fact, these books are destructive and divisive because they have beenwritten by people who are ignorant and have heretical ideas. They ignorantly and foolishly slander our brothers in order to prevent the publication and distribution of our books, which teach and elucidate how harmful, corrupt, and disgraceful they are. Also, we prevent them from making money, and from exploiting millions of people. We hear that some hypocrites who sell the religion for worldly benefits claim that we have been practising tarîqat, which is an ugly slander against us. They try to make us guilty before the laws so that our books will be banned officially. However, nothing has been written about the tarîqat in any of my books. Yes, there is information about the tarîqat in my books, but these are translations from the books of some scholars of tasawwuf, who lived in previous centuries. Or, rather, we too are trying to read and understand them. I have never had any relations with a tarîqat or a shaikh.

It is true that I myself saw a real Islamic scholar. I had the honour of learning the essence of Islam and the highest Islamic knowledge from him. He was like an ocean of Islamic, scientific and historical knowledge. Seeing his great moral character, which originated from Islam, I had enormous respect for him. I never heard this noble person say anything to imply that he had anything to do with being a shaikh or murîd. He was constantly warning us that some practitioners of the tarîqats, whose names had been being heard of before and after the closing of dervish convents, were not following Islam or the knowledge of tasawwuf, and that they were dangerous. Today, books of tasawwuf are being written in many languages throughout the world. Under the guise of sufism, it is a crime to derive personal benefits from the false and bad practices that are not tasawwuf. It is not a crime to write tasawwuf books, or to praise the knowledge of tasawwuf. The scholars of tasawwuf rejected the leaders of this type of tarîqat and informed people that they were thieves of religion and that they were ruining Islam itself. I, myself, say in my books and lectures, “A Muslim should not violate the law. It is harâm to cause fitna.” Would a person advocating this do anything against the law? It is understood, then, that those jealous people, who are my slanderers, mistook me as a munâfiq (hypocrite) like themselves. They are absolutely wrong. I do not use the word “munâfiq” here to mean kâfir, but rather I mean those who are two-faced and whose interiors are not the same as their exteriors. Also, it is written in the book Hadîqa, in the section on the âfats (harms) incurred by way of speech that the type of nifâq (speech), which is done by talking or with the tongue, is not kufr (disbelief), yet it is harâm. These poor people butter the bread of the enemies of Islam on purpose or inadvertently and cause more harm to Islam than do their oppressors. The unsuspecting Muslims who read their books and booklets, or magazines, especially the innocent youngsters thirsty to learn the sacred faith of their noble and brave ancestors, deem them religious scholars and embrace their aberrant, wrong writings, supposing them to be embodiments of faith and belief. The ignorant people who exploit our holy religion as a tool to earn money, position, rank and fame, in short, who try to gain worldly advantages, are called Ulamâ-i sû’, that is, yobaz (seditious), ill-natured scholars. These ill-natured people and those pseudo-scientists, that is, zindîqs who pose as scholastic scientists, misrepresent true scientific knowledge with their own treacherous ideas. Thus, they try to demolish and pull down Islam. These people hurt this nation a great deal. They instigated enmity between brothers. They caused civil wars. The Islamic religion commands us to be united, to love and help one another, to obey the government and the laws (not to cause fitna, i.e., anarchy), to take care of and protect even the rights of disbelievers, and not to hurt anybody. Our ancestors sacrificed their worldly comforts and advantages, and in order to protect the faith and belief of their descendants, they wrote valuable books and left them as a legacy to us. We should learn our holy faith by reading the sincere and virtuous books written by the blessed hands of our famed and honourable ancestors, whose beautiful morals, justice, diligence, and whose records in art, science, and bravery are written about in shining letters in the world’s history. Moreover, they shed their blood for our faith, lest the enemy hands might touch it, and they left all these valuable writings in their original purity as an inheritance to us. We have to be very careful not to be deceived and not to let our sacred îmân be seized by reading the poisonous propaganda of irreligiousness veiled in sequinned words written by enemy pens! Let me also inform you that hadîh-i-sherîfs and explanations of Islamic scholars ‘rahmatullâhi ta’âlâ ’alaihim ajma’în’ strongly prohibit the interference of men of religion in matters of politics. Ahl-as sunnat scholars observed this prohibition very carefully. Muslims don’t exploit Islam as a tool for politics. Therefore, I have never entered politics. I haven’t defended any type of political state in any of my writings. It has reached my ears that there have been people who, disliking this behavior of mine, try to prevent people from reading and learning my books by calling them corrupt, and who then are bewildered and unable to answer when they are questioned about what parts of the books are corrupt. I make a dua (pray) for those who slander me so that they may wake up from their stupor and attain true guidance.

With the encouragement of those who read my book Se’âdet-i Ebediyye, which consisted of sixty pages and thirty chapters, I prepared the second volume in three hundred pages, and I had it printed in 1957. These two volumes aroused so much interest and attraction among the innocent youngsters towards Islam that I experienced a shower of questions. To answer these various questions by translating from current books and by adding seventy new chapters to the original thirty chapters of the first volume, the second edition was formed and printed in four hundred pages. Later by the blessing of Allâhu ta’âlâ, and with exhausting labour, the accomplishment of the third volume was granted by Allah, and it was printed in 1379 [1960 A.D.].

Though I was not authorized, only as a reward for my admiration of the dumbfounding superiority of Islamic scholars, for the love and respect which I had had towards them, and as a reward for the prayers which I had sent with the utmost suffering in my heart so that these innocent people, these noble youngsters might escape the traps set by religion brokers and attain worldly happiness and the happiness pertaining to the next world, these three books, which were formed with the guidance of Allâhu ta’âlâ, were put together and printed as a single book in 1963. This book was named Tâm ilm-i hâl. As new questions were asked, new additions were made in every new edition of mybook. In this book there is no knowledge, no idea which belongs to this faqîr, myself. Besides translating and gathering, nothing else fell to my lot. I am so grateful to see that those who read this book enjoy it and benefit from it, because it comprises writings of great and blessed people, and that they escape the deceptions of the separatists and the lâmadhhabîs, (i.e. who do not belong to any of the four rightlyguided Madhhabs,) who have been attacking and slandering my books. Thus, I am pleased to think I shall benefit from the accepted prayers of the pure-spirited, noble-blooded, and blessed youngsters, and I deem this book and these prayers my one and only stock on the Day of Rising.

The information of Fiqh in my book Se’âdet-i Ebediyye, that is, Tam ‹lmihâl (a perfect book of Ilm-i hâl),[1] has been written according to the Hanafî Madhhab and was translated from the book Radd-ul-Muhtâr by Muhammad Âmin ibn ’Âbidîn, which was published in Egypt by the Bulag printing house in 1272/1856 in five volumes, and the page numbers in my book refer to that edition. The book Radd-ul-muhtâr, the most dependable reference book among the Fiqh books in the Hanafî Madhhab, was translated into Turkish by dear Ahmad Davudoğlu and published in thirteen volumes by the Shamil Bookstore between the years 1982-1986. There are no translations of âyat-i kerîmas but only their explanations. When a mujtahid explained concisely what he understood from an âyat, this explanation is called a meâl. When an âyat is said word for word in any foreign language, it is called a translation. Âyat-i kerîmas cannot be translated into concise and proper forms. Islamic scholars tried to explain Âyat-i kerîmas by using long tafsîrs, not by translating. In my book, I have mostly used explanations from Tafsîr-i Husaynî. I have placed the sequence of the numbers of the âyat-i kerîmas as they appear in the mushaf by Khattât Hâf›z ’Uthmân ‘rahmatullâhi ’alaih’.

He who reads this book will accurately learn the faith of his ancestors; he will not be taken in by the slanders of the enemies of Islam; he will be safe against the superstitions of the ignorant and against the material and spiritual exploitation of those who poison the names of great men of tasawwuf. Muslimswill be united on the right path and will become beloved brothers of one another.

A Muslim is a person who is an honest and serious-minded. A true Muslim always performs the commandments of Allâhu ta’âlâ. It would be a sin if we did not obey even one of the commandments of Allâhu ta’âlâ. A Muslim tries to pay the rights
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[1] That valuable masterpiece has been translated into English and published in six separate fascicles entitled Endless Bliss. The current book is the first one of the six fascicles.
a human has on him, and also his debts to the state. He never resists the laws of his state. It would be a crime to violate the laws of one’s state. A Muslim commits neither sins nor crimes. He loves his country, his nation, and his flag. He does favours to everybody. He gives good advice to those who act wrongly. Such Muslims are loved both by Allâhu ta’âlâ and by His born slaves. They lead a happy and peaceful life.

The ninety-forth edition of all three volumes of the Turkish version of Se’âdet-i Ebediyye and the fourteenth edition of the English version of its major sections in five fascicles has now been printed.[1] There are ninety-eight chapters in the first volume, seventy-three chapters in the second volume and seventy in the third volume. Of these two hundred and forty-one (241) chapters, one hundred and eight [108] chapters have been compiled from Maktûbât, Vol. II and III by Imâm-i Rabbânî mujaddid-i alf-i thânî, Ahmad-i Fârûqî, a great Islamic savant, a source of knowledge intasawwuf and spiritual pleasures, a real spiritual heir of Muhammad ‘’alaihis’-salâm’, and one hundred and thirty-three [133] chapters from the books of authorized Islamic scholars. I translated the complete first volume of Maktûbât into Turkish and published it under the name Mektûbât Tercemesi. I heard Assayyid ’Abdulhakîm-i Arwâsî, an ocean of Islamic knowledge and an expert of ma’rifats of tasawwuf, say many times, “The highest of the Islamic books after the Holy Qur’ân and the books of hadîth is the book Maktûbât by Imâm-i Rabbânî.” and “No other book as valuable as the Maktûbât by Imâm-› Rabbânî has been written in the Islamic world.” In one of his letters he says (Hilmi, I am very pleased with your letter. I made shukr for your health. To read and understand at least some of (Maktûbât) is the most beneficial thing for your religion and for worldly affairs. It is a great kindness and it is ihsân-i ilâhi [divine favor].  I made shukr to know that Hilmi has reached that treasure). I have added,  to the end of the (Turkish) book, 1020 names of people whose names appear in the book.

This is a book of knowledge. Islamic knowledge has its own terminology like other branches of science. The meanings of those technical words have been explained in the book when needed.

You will have learned them after you have read the book completely. The knowledge in this book cannot be understood by an ignorant person who does not strive to learn these words. In that case, he has no right to claim that “this book is incomprehensible,” because it is his own fault. “An ignorant person does not like what he cannot comprehend,” as a saying goes. A rose is appreciated by nightingales only. A jeweler can recognize pure gold. A chemist can discover what minerals are in a stone. We should try to comprehend well the meaning of each of its sentences, repeat each chapter, and fix its outline into memory. We should teach it to our children, to our acquaintances. We should study and improve in this way. Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “He who has remained in the same state for two days, (that is, he who has not improved,) has made a mistake; he is suffering a loss.” It is seen that the Islemic religion rejects not only retrogression but also stagnation. It always commands us to make progress, to improve. All the thawâb that will be gained as a reward for the preparation and publication of this book and all the benedictions that will be pronounced by Muslims who will read this book I donate as a gift to the blessed soul of Sayyid ’Abdulhakîm Arwâsî. I know it as a source of happiness for myself to be a slave of his accompanying him on the Day of Judgment. The books published by Hakîkat Kitâbevi (in Istanbul, Turkey,) have been being broadcast worldover through the website belonging to the bookstore. (The website:


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[1] As of the January of 2009 (Muharram of Hijrî 1430), the sixth fascicle, the last fascicle of Endless Bliss, the English version, was accomplished. May our hamd be to Allâhu ta’âlâ, who has so magnanimously honoured and blessed us with that greatest fortune.

Source: Endless Bliss (Se’âdet-i Ebediyye) by Hüseyn Hilmi Işık, Nineteenth Edition, Hakikat Kitabevi, 20014