caption website death_date religion birth_place nationality name birth_date article_title birth_name occupation
hüseyin hilmi işık www.huseyinhilmiisik.com 26 october 2001 sunni islam -lrb- sufi -rrb- eyüp , istanbul , ottoman empire turkish huseyin hilmi ishik 08 march 1911 hüseyin hilmi işık
 hüseyin hilmi islamic scholar
hüseyin hilmi işık

huseyin hilmi işık -lrb- march 8 , 1911 - october 26 , 2001 -rrb- was a turkish , sunni islamic scholar .
he was born in house no. 1 of the Şîfâ yokuşu , vezirtekke sokağı , servi mahallesi , eyyûb sultân , in istanbul , on the beautiful spring morning of the 8th of march , 1911 -lrb- 1329 hijrî -rrb- .
his father sa ' îd effendi and grandfather ibrâhîm effendi were from the village of tepova near lofja -lrb- lovec -rrb- , in bulgaria , and his mother Âişe hanım and her father hüseyn ağa were from lofja .
during the war of `` ninety-three '' against the russians -lrb- 1295 hijrî , mîlâdî 1878 -rrb- , sa ' îd effendi emigrated to istanbul and settled at vezirtekke , where he married .
because of the sufferings encouraged by war and emigration , he could not attend school , and he was employed as an official of weights control in the municipality , where he worked for more than forty years .
he constantly attended the lectures of the famous scholars in the great mosques of istanbul and gained a profound knowledge in the religion .
due to his experience in his career , he became so skillful in solving four arithmetical operations from memory that he would provoke wonderment .
hüseyn hilmi işık began his primary education at the reşâdiyye nümûne mektebi -lrb- now it 's name is ebussuud İlköğretim okulu -rrb- hüseyn hilmi effendi went to the mihr-i shâh sultan school , which was between the eyyûb mosque and the bostan wharf , when he was five years old .
here he completed the qur ' ân al-kerîm in two years .
at age seven , he began his primary education at the reşâdiyye nümûne mektebi , which was adjacent to the tomb of sultan reşâd hân .
during the vacations , his father sent him to religious schools called hâkim kutbüddîn , kalenderhâne and ebüssü ' ûd and laid much stress on his good upbringing .
when hüseyn hilmi effendi finished primary school with the highest honours in 1924 , the goldgilt prizes he was awarded in every subject filled a large album .
he was admitted to the halıcıoğlu military high school , which had moved from konya to istanbul that year , with an `` excellent '' grade in the entrance examination .
he past to the second class of the secondary division as the best student in the same year .
after maintaining his status as an honour student every year , he graduated from the military high school as captain of the class and was selected for the military medical school in 1929 .
hüseyn hilmi işık , with his father said bey and his sisters in high school , the geometry master used to have hüseyn hilmi effendi review the lesson at the end of every session .
his friends used to say that they understood things better from his review .
it was in one of those sessions in the second class of high school that he once paused while explaining a theorem that stated , `` in order for the projection of a right angle to be a right angle , it is necessary and sufficient for one of its sides to be parallel to a plane which the angle is projected '' ; the master captain fuâd bey tried to help him , but he said , `` sir , i can not understand it .
i see what you mean , but the two explanations explain each other . ''
fuâd bey then asked for the opinion of the second best student in the class , who , pleased with his competitor 's situation , said , `` no sir , hilmi effendi is wrong .
the textbook , too , writes the same as what you stated . ''
when hilmi effendi insisted that he could not understand it , fuâd bey said , `` please be seated , '' and added , `` hilmi effendi , we are human ... perhaps you have worked much today and feel weary .
or you have another problem .
you will understand it some other time .
do n't worry ! ''
at night , while all the boarders were asleep , the watchman woke hilmi effendi up and said that the geometry master was waiting for him in the teachers ' room .
he got up and put his clothes on and walked confusedly to the room .
fuâd bey said , `` my son !
i thought things over after i went home .
i said to myself , ` hilmi effendi repeats every new lesson fluently and can solve the most difficult mathematical problems .
there must be a reason that forced him to say that there was a contradiction with the problem . '
i pondered over it much .
i saw that you were quite right .
hadamar , the french author of the texbook , has written it wrongly , and ahmed nazmi bey , the geometry teacher at izmir high school , did not notice it , and i have taught it incorrectly for years .
you are right , my son .
i congratulate you .
i am proud to have a student like you .
i could not wait till morning to see that you shall sleep quietly and feel joyful . ''
he kissed hilmi effendi on the forehead and left .
hilmi effendi fasted every ramadân and performed every ritual salât throughout his education in the military high school .
among the seniors , it was he alone who could continue to perform the ritual salât .
some teachers , who were deceived or perhaps hired by the enemies of islam , had been striving to imbue his classmates with irreligiousness and hostility towards islam through lies , slanders and false interpretations of science .
the geology teacher , Âdem nezîhî , the physics teacher , sabri , the philiosophy teacher , cemil senâ , and the history teacher , major gâlib of baghdâd , went to extremes in their mischievous teachings .
but he did not believe these teachers .
he studied their subjects much more and received perfect scores in their examinations , winning their appreciation .
when he was a senior at the military high school , his father sa ' îd effendi passed away .
the officers , teachers and students of the school attended the funeral .
the people of eyyûb were bewildered by the large crowd of those who attended the funeral .
hilmi effendi was uneasy when he studied at the faculty of science in the delicately ornamented zeyneb vâlide sultan hall at bâyezîd square ; whenever he attended friday prayer performed in the bâyezîd mosque , there would be only one row of muslims behind the imâm , and they all were old .
he was worried that a few years later there would be no muslims and was trying to find the cause of this decline .
in no way could he make it out .
he was filled with despair , but had no friends in the school with whom he could have a sincere talk or receive help from .
hüseyn hilmi işık 's teacher sayyid ` abdulhakîm effendi one day he left the campus and entered the bâyezîd mosque for the early afternoon salât .
after performing the salât , he saw somebody preaching on the left side of the mosque .
he sat down .
the preacher was explaining the six fundamentals of îmân from a thin , small-sized book in his hand .
hilmi effendi knew all of what was explained , but he did not leave his place for fear that the preacher 's heart would be broken with the thought that his preaching did not please him .
as a matter of fact , there were only a few old men who were listening .
he cut his preaching short and , showing the little books in his hand , said , `` everybody needs these books .
i sell them . ''
his appearance suggested that he was very poor .
nobody bought one .
hilmi effendi pitied the preacher and , thinking that he would give it to a youth , asked its price .
but , when the preacher said it was twenty-five kurushes , he gave up the idea , because neither did he have that much money nor was the book worth that much .
the currency of those days was very valuable ; an imâm and a lieutenant received only 17 and 61 liras respectively .
the price of the book should have been five kurushes at most , and he found it unbecoming for the preacher to ask for such a high price .
`` it should be given free for allah 's sake .
well , if he lives on it , he should ask for five kurushes at most , '' he thought in disapproval .
he walked to the other side of the mosque .
the inside and outside of the balustrade on this side were very crowded .
an old man seated inside was talking .
with difficulty he made his way in and sat down behind him .
the old man was reading a book and explaining how muslims should visit the shrines of awliyâ ' , a matter which hilmi effendi did not know but was very anxious to learn .
while listening , however , he could not help thinking of the other preacher and said to himself , `` one who loves allah should give religious books freely , '' repeatedly .
meanwhile , the late afternoon salât was begun in the mosque , and the old preacher closed the book he was reading and gave it to hilmi effendi while saying , `` this is my present to a young effendi for allah 's sake , '' and began his salât .
though this preacher had not seen hilmi effendi , he knew he was sitting behind him .
hilmi effendi took the book and joined in the salât .
after the salât , he looked at the title `` râbita-i sherîfa '' and underneath it the author 's name `` abdulhakîm '' on the cover of the book and learned from someone in the mosque that the person who gave him the book was ` abdulhakîm effendi and that he preached at the eyyûb mosque on fridays .
he returned to the building called `` bekir ağa bölüğü '' near the bâyezîd tower where he stayed .
when he is student at halıcıoğlu askeri lisesi on friday , the weekend holiday in those days , he went to the big mosque .
he looked for the preacher but could not see him .
then he learned that he was an imâm at another mosque and would come after salât .
he could not stay inside and went out .
he saw the preacher standing beside a bookseller 's stand .
he approached him from behind looking steadily at him with love .
he heard the bookseller say , `` sir , do n't stand , sit on this chair , '' which was covered with snow .
when he was about to sit , hilmi effendi jumped up close and said , `` please , just a moment , '' and cleaned the snow off with his handkerchief .
he took off his overcoat , folded it and put it on the chair and said , `` please be seated now . ''
he looked at him .
his blessed , awe-inspiring face , black eyebrows and eyes and round beard was very beautiful and lovely .
` abdulhakîm effendi said , `` take your overcoat ! ''
and sat on the bare wood of the chair .
hilmi effendi felt sorry but was pleased when he was told , `` put it on my back . ''
when some people came out of the mosque , he went in and sat on his high cushion on the floor of the right side of the mosque and began his lesson by explaining from a book on the low desk -lrb- rahla -rrb- in front of him .
hilmi effendi sat in the first row facing him and was listening carefully .
he listened with delight ; the religious and worldly information , all of which he had never heard , was very interesting .
he was like a poor person who had found a treasure , or a thirsty person who had discovered cool water .
he could not move his eyes away from sayyid ` abdulhakîm effendi .
he was absorbed in watching his lovely , shining face and listening to the invaluable brilliant words he uttered .
he had become beside himself and had forgotten about his school , his worldly affairs , and everything .
something sweet moved about his heart ; it was as if he was being cleaned , washed with something sweet .
it was during the very first suhba that the first few words had been enough to entrance him as if forming in him the very blessing called fanâ ' , the attainment of which takes many years of sufferings .
unfortunately , the suhba ended in an hour .
for hilmi effendi , this one hour had passed like a moment .
as if awakening from a sweet dream , he put his notebook into his pocket and stood in the line going out .
while he was tying his shoe-laces , somebody bent over and whispered to him , `` young effendi , i love you very much .
our house is in the cemetery .
come visit us .
we will talk . ''
sayyid ` abdulhakîm effendi was the one who spoke these sweet , inspiring words .
the same night hilmi effendi dreamt of a clear , bright , blue sky , balustraded like the dome of a mosque .
someone with a shining face was walking in it .
when he looked up , he saw that it was sayyid ` abdulhakîm effendi , and awoke in delight .
a few days later he dreamt of somebody whose face glittered like the moon , who was sitting at the head of the sarcophagus at hadrat khâlid ayyûb al-ansârî 's shrine and for whom people were standing in a line to kiss his hand .
hilmi effendi joined the line and woke up just as he was kissing his hand .
in those days hilmi effendi lived in fâtih and went to sayyid ` abdulhakîm effendi 's house every friday .
sometimes he would go before the morning salât and leave unwillingly after the night salât .
he would forget everything as if seeing everything afresh .
he would always stay close to ` abdulhakîm effendi , even while eating , praying , resting and visiting .
he always watched his manners carefully and listened to him .
he tried hard not to waste even a minute .
he went to him during every holiday , and whenever he had free time .
he never missed his sermons in mosques .
firstly turkish books and some months laters arabic sarfand nahw -lsb- 3 were taught .
amsila , awâmil , simâ ' î masdars , qasîda-i amâlî , mawlânâ khâlid 's dîvân and the logic book isaguji were memorized .
a couplet , a line or an arabic or persian sentence would be written and explained at every meeting .
all of what was written was memorized .
the first work sayyid ` abdulhakîm effendi assigned to hüseyn hilmi effendi was the translation from arabic into turkish of a small passage from al-imâm al-baghawî on qadâ ' and qadar .
he did the translation at home during the night and took it to his master the following day .
his master said , `` very good !
you 've translated it correctly .
i like it . ''
hüseyin hilmi işık 's medical diploma hüseyn hilmi effendi passed to the second class of medical school as the best student .
while sitting in a garden during a visit with his master at eyyûb , the time happened to coincide with his completion of a course in osteology and he was about to work on a cadavar .
his master asked him what he was studying at the university .
upon his answer , sayyid ` abdulhakîm effendi said , `` you will not become a physician .
you had better transfer to the school of pharmacy . ''
hilmi effendi said , `` i have the highest scores in the class .
they wo n't let me go to the school of pharmacy . ''
`` you submit your petition .
inshâ-allah , allâhu ta ' âlâ will grant it , '' said his master .
after many petitions , hilmi effendi entered the school of pharmacy as a sophomore towards the end of the first semester .
although the curriculum was half over and he had to take some more examinations on the courses given in the first year , he passed all of the examinations at the end of the second semester .
he graduated from the school of pharmacy and completed one year of probation at the gülhâne hospital with the highest honours .
he was first appointed as a lieutenant asistant-master at the military medical school .
he had subscribed to the paper le matin , which was published in paris , by the order of ` abdulhakîm effendi and increased his knowledge in french while he was a student at the school of pharmacy .
he began studying at the school of chemical engineering , again by the order of ` abdulhakîm effendi when he was an assistant-master .
he learned calculus from von mises , mechanics from professor prage , physics from dember and technical chemistry from goss .
he worked with arndt , a professor of chemistry , and evoked his appreciation .
in the last six months of the research he carried out under his supervision , he synthesized and determined a formula for ester `` phenylcyannitro-methan-methyl . ''
this successful research , which was the first in its field in the world , was published in the journal of the istanbul faculty of science and in the german chemical journal zentral blatt -lrb- number 2519 , in 1937 -rrb- under the name of hüseyn hilmi işık .
when he received a diploma of master of science in chemical engineering -lrb- numbered 1/1 -rrb- in 1936 , hüseyn hilmi işık appeared in the daily papers as the first and unique chemical engineer in turkey .
because of this success of his , he was appointed as a chemist officer at the department of toxic gases in mamak , ankara .
he served there for eleven years , many of which he worked with merzbacher , general director of the auer factories ; goldstein , doctor of chemistry ; and neumann , doctor of optics .
he also learned german from them .
he became an expert in toxic-gases .
he rendered service .
for example , england sold one hundred thousand gasmasks to poland during the second world war .
while the masks were on their way along the dardanelles , germans invaded poland , and the britains wanted to sell the masks to turkey .
captain hüseyn hilmi işık examined the masks and , after realizing that their filters leaked toxic gas , reported them to be `` disusable , good for nothing . ''
the minister of national defense and the british ambassador became quite alarmed and did not believe the report .
`` how could it be possible for a british product to be defective ? ''
it was said .
he proved his words .
at last he had to give the order that they could be broken into pieces and used a spare parts ; thereby , the british were able to get their money .
the first hight chemical engineer of turkey is hüseyn hilmi işık 's chemistry engineering diploma .
the number of diploma is 1/1 when hüseyin hilmi effendi worked in ankara he visited istanbul on every occasion .
when visiting was difficult , he calmed himself by writing to istanbul .
` abdulhakîm effendi , in his blessed-hand-written replies , which were written from istanbul to the village of mamak , said : `` dear hilmi !
- i thank allâhu ta ' âlâ for the health you enjoy as you write .
it pleases me very much to learn that you are teaching brother sedâd the ` awâmil .
i see it is not without reason that you are ordained to stay away from the city .
both of you will get much benefit ... i send my sallâms and pray for you , your mother and sisters .
write me frequently .
tell me about your state in detail !
write me about your situtation immediately after the inspection ! ''
`` my very much beloved hilmi and sedâd !
- i have received your lovely letter .
it causes me to express thanksgiving and praise to ta ' âlâ ... he has translated the ` awâmil beautifully .
then , he has understood it .
hilmi will benefit from it .
sedâd will benefit from it .
the ` awâmil has a sharh and a mu ` rab .
i will send them by someone .
in fact , they will suffice in respect to nahw .
then , in addition to being a chemical engineer , you will also become an engineer in sarf and nahw .
other engineers will fall in value as their numbers increase .
this branch of engineering , however , in addition to being valuable in itself , will become much more valuable because the experts in this branch have become rare or have disappeared .
the reason why you are there then , seems to be to enable you to attain great prosperity -lrb- dawlat-i ` azîma -rrb- .
we send salâms and prayers . ''
`` hilmi !
- i felt much pleasure and happiness upon reading your latest letter .
i want you to believe in what you wrote .
i benefit much from the laxatives .
if it is easy , prepare some more and send them to me ! ''
`` alaikum salâm !
- it is not sunnatto greet -lrb- salâm -rrb- someone while one is reciting the qur ' ân .
when greeted , however , it is wâjib -lsb- 8 to reply : the reciter pauses and then gives the salâm , afterwards he continues to recite , since the recitation the qur ' ân is a sunnat while responding to the salâm is a wâjib .
a wâjib can not be abandoned or delayed for the advantage of a sunnat , but a sunnat should be abandoned or delayed for a wâjib .
as for your second question , read it is you saw and understood it before !
in fact , ` esteem ' -lrb- hurmat -rrb- is meant by ` haqq ' -lrb- right -rrb- in this context .
` bi-haqq-i muhammad ' , may allah bless and save him , means ` bi-hurmat-i muhammad . '
the author of mawqûfât assumed that ` haqq ' was a ` haqq-i shar ' î ' -lrb- a legal right -rrb- or a ` haqq-i ` aqlî ' -lrb- a logical right -rrb- .
if this had been the case , he would have been right .
this prayer has been read this way from days of old .
it is true that nothing is in any way , neither legally nor logically , obligatory upon allâhu ta ' âlâ .
by ` haqq ' this is not meant .
perhaps the interpreter understood it wrongly .
my dear !
like you , everybody is troubled with the same trouble , sorrowful with the same sorrow .
if it were not so , people would have been distressed in another way .
this has been the ' Âdat-allâh -lrb- the law of allâh -rrb- .
an arabic couple says , ` kullu man talqahu yaskhu dahrahu .
/ yâ layta sha ` rî hâdhihi 'd - dunyâ liman ? ''
-lrb- whomever you encounter complains about his state , his time , / oh , if i ever knew whose world this was . -rrb-
so you 're still better !
sorrow is meritorious , and it is a sign of being a good human being . ''
`` hilmi !
- i am grateful for your letter .
i thanked allâhu ta ' âlâ for your good health .
you must know that it is a great blessing and endowment to read and understand even part of the book maktûbât al-imâm ar-rabbânî ahmad al-fârûqî as-sirhindî , the like of which on the religion of islam has never been written and which will help you the most in your dîn -lrb- religion -rrb- and dunyâ -lrb- world -rrb- . ''
the handwritten copies of these letters which were sent from istanbul to mamak village are kept in the file named letters .
kaşgari dergahı in eyyub in istanbul in mamak , hüseyn hilmi effendi read several times and strove to understand the turkish translations of al-imâm ar-rabbânî 's and his son muhammad ma ` thûm 's maktûbâts , each of which was of three volumes , and he prepared a summary index of the six volumes in alphabetical order .
when he came to istanbul , he read the entire 3846 entries of its summary to sayyid ` abdulhakîm effendi , who listened to it for several hours and liked it very much .
when ` abdulhakîm effendi said , `` this makes up a book .
give it the title ` invaluable writings ' , '' hüseyn hilmi effendi was surprised , but he further added , `` did n't you get it ?
can their value ever be estimated ? ''
the entries which were derived from the first volume were later appended to the end of the turkish maktûbât tercemesi as an alphabetical index .
in 1359 -lrb- 1940 -rrb- , hilmi işık asked his master ` abdulhakîm effendi , `` sir , i intend to marry .
what will you say ? ''
`` whom will you marry ? ''
his master asked .
`` the one whom you permit . ''
`` really ? ''
`` yes , sir . ''
`` then ziyâ bey 's daughter is suitable for you . ''
sayyid ` abdulhakîm effendi 's grave in ankara bağlum when hilmi effendi wanted his curiosity addressed before he returned to ankara , ` abdulhakîm effendi summoned ziyâ bey the following day , and , after a long talk , his promise was obtained .
a week later , hilmi effendi came to istanbul again , and the engagement ring was placed on his finger by the blessed hands of ` abdulhakîm effendi , who also carried out the islamic nikâh according to the hanafî and shâfî ' î madhhabs after registering at the municipality .
the wedding was held two months later .
at the feast , ` abdulhakîm effendi sat beside hilmi effendi and , after the night prayer , said a prayer in person .
when the couple visited him a week later , ` abdulhakîm effendi conveyed tawajjuh to the bride and said , `` you are both my daughter and daughter-in-law . ''
he is praying near his teacher sayyid ` abdulhakîm effendi when hilmi effendi was at home at hamamönü , in ankara , during the autumn of 1362 -lrb- 1943 a.d. -rrb- , fârûk bey 's son barrister nevzâd işık came to him and said , `` sir , ` abdulhakîm effendi awaits you at our house . ''
`` are you joking ?
he is in istanbul !
why do you say he awaits me ? ''
hilmi effendi asked .
nevzâd bey swore and together they went to fârûk bey 's house at hacı bayram .
he learned there that the police had taken ` abdulhakîm effendi from his house in eyyûb , istanbul , to izmir and later to ankara .
after many petitions , he was permitted to stay at his nephew fârûk bey 's house under police supervision .
he had become weak and exhausted out of anxiety and travel .
he told hilmi effendi , `` come to me every day ! ''
every evening hilmi effendi helped him arm-in-arm to his bedroom , put blankets on him and left after reciting and blowing sûras al-falaq and an-nâs upon him .
the visitors who came during the day would sit on the chairs lined across the room and soon leave .
he always let hilmi effendi sit at the bedside and conversed with him silently .
when he was interred in bağlum , a village near ankara , hilmi effendi went in the grave and carried out certain religious duties upon the command of ahmed mekkî effendi , ` abdulhakîm effendi 's son .
mekkî effendi also said , `` father loved hilmi very much .
he knows his voice .
hilmi shall read the talqîn ! ''
this honourable service , too , fell to the lot of hilmi effendi .
a few years later hilmi effendi placed a marble tablet , which he had written in istanbul , at the head of the grave .
he also put a marble tablet on the grave of hadrat sayyid fahîm in van and repaired the shrines of abdulfettâh , muhammad amîn tokâdî and Çerkes hasan bey in istanbul .
he lead the funeral prayer of behîce me ' ân sultan , the late wife of ` abdulhamîd hân ii , as she had willed , in 1389 -lrb- 1969 a.d. -rrb- , and he had a shrine constructed over her grave in the yahyâ effendi cemetery .
in the autumn of 1391 -lrb- 1971 a.d. -rrb- , he visited delhi , diobend , sirhind and karachi and , seeing that the graves of hadrat sanâ ` allâh and mazhar-i jân-i jânân 's wife in the town of paniput being trodden under foot , donated five hundred dollars for their repair and protection .
he was teacher in kuleli askeri lisesi hüseyn hilmi effendi was appointed as a chemistry teacher at the bursa military high school in 1947 , where he later became its principal .
afterwards , he became a chemistry teacher at the kuleli -lrb- istanbul -rrb- and erzincan military high schools for many years .
after teaching hundreds of officers , he retired following the coup d'etat of 1960 .
later he taught mathematics and chemistry at vefa , imâm-khatîb , cağaloğlu , bakırköy and at many other high schools in istanbul .
he trained many faithful youths .
without discontinuing teaching , he bought the merkez pharmacy in yeşilköy , a suburb of istanbul , in 1962 and served the health of the people as proprietor and manager of the dispensary for many years .
while he taught chemistry at the kuleli military high school in istanbul , he learned ma ` qûl , manqûl , usûl and furû ' as it relates to fiqh , tafsîr and hadîth from the virtuous ahmad mekkî effendi , the late muftî of Üsküdar -lrb- scutari -rrb- and later of kadıköy in istanbul .
hüseyn hilmi effendi was graduated with the ijâzat-ı mutlaqa -lrb- certificate of absolute authority -rrb- for religious instruction in 1373 -lrb- 1953 -rrb- .
the tam İlmihâl seâdet-i ebediyye .
first published date is 1956 .
he published se ' âdet-i ebediyye -lrb- endless bliss -rrb- in 1956 .
he founded işık kitabevi in istanbul in 1967 , and established the waqf ikhlâs in 1396 -lrb- 1976 a.d. -rrb- he disseminated throughout the world his turkish , german , french , english and offset-reproduced arabic books and received thousands of letters expressing appreciation , congratulations and thanks .
some of his works were translated into japanese , asian and african languages .
he always said that he had neither the ability nor efficiency , and that all the services done were the results of the spiritual help and grace of hadrat sayyid ` abdulhakîm effendi and the blessings ensuing from his excessive love and respect for the scholars of islam .
hüseyn hilmi effendi constantly said that he found the taste in the suhba and words of sayyid ` abdulhakîm effendi in nothing else and that the most pleasant moments he enjoyed were when he remembered those sweet days he had spent with sayyid ` abdulhakîm effendi .
he said his nasal bones ached out of the grief of separation and yearning when he remembered those days .
he frequently recited the couplet : `` zi-hijr-i dositân , khun shud darûn-i sîna jân-i man , firâq-i ham-nashînân sokht , maghz-i istakhân-i man ! ''
-lrb- because i am away from the beloved , my soul cries out tears of blood in may chest , separation from those i sat together with burns my bone marrow ! -rrb-
hüseyn hilmi effendi read books by the scholars of islam and quoted with tearful eyes the sayings of al-imâm ar-rabbânî and ` abdulhakîm arwâsî .
he said , `` kalâm-i kibâr , kibâr-i kalâmast . ''
-lrb- the words of the superiors are the superior words . -rrb-
he frequently quoted ` abdulhakîm effendi is having said : `` why are you surprised at seeing harm coming from one who was created to be harmful !
how can you expect goodness from him ?
i am surprised at your being surprised !
he is a sharr-i mahd -lrb- unmixed evil -rrb- .
his vice should not be surprising .
if you see him do any good deeds , then you should feel surprised !
say to yourself , how can he do something good ? ''
`` the scholars of islam were perfect human beings .
we are mere nothing beside them .
if we had lived among them , we would not have been counted as human beings .
if we were lost , nobody would look for us ! ''
`` if the tekkes had not been closed , many a walî would have been trained here . ''
`` i could not find the possibility or opportunity to carry out my duty to instruct muslims . ''
`` if i spoke a foreign language , i could serve -lsb- islam much more ! ''
`` the greatest enemy of islam is the british .
they tried to annihilate islam with all their armies , fleets , uncountable gold coins collected from their colonies , in short , with all their imperial powers .
nevertheless , the harm of all these giant forces of the british to islam remains secondary ; a more frightening enemy of islam is Şemseddin günaltay . ''
`` a sensitive and delicate person can not eat the food which he himself puts into a new child 's brimming chamberpot .
he feels disgust when he remembers the discharged matter that is put in it .
using the things that cause disbelief has the same effect .
a person whose îmân is firm and who is faithful to islam does not use them however much they are praised by others . ''
`` not everybody can understand al-imâm ar-rabbânî 's maktûbât , which resembles neither hâfiz-i shirâzî 's poems nor the khamsa .
we read it not to understand it but to be blessed by reading it . ''
`` performing salât means to turn towards -lrb- tawajjuh -rrb- allâhu ta ' âlâ .
realities are revealed to those who perform salât in accordance with the honourable sharî ` atin this world .
al - ` ilm -lsb- 14 al-ladunnî is endowed upon them .
this ` ilm -lrb- branch of knowledge -rrb- is learned at seventy-two varying degrees ; the one who is at the lowest degree knows how many leaves there are on a tree at a glance and can differentiate a shaqî -lrb- evil -rrb- person from a sa ' îd -lrb- pious -rrb- one .
such people perform salât in their graves , too .
this kind of salât does not consist of qiyâm -lrb- standing -rrb- or rukû -lrb- bowing -rrb- ; it means to turn towards allâhu ta ' âlâ . ''
hüseyn hilmi işık , ` rahmat-allahi alaih ' passed away during the night between october 25 , 2001 -lrb- 8 shaban 1422 -rrb- and october 26 , 2001 -lrb- 9 shaban 1422 -rrb- .
he was buried at eyyub sultan , where he was born .
the following is the written will prepared by hüseyin hilmi işık on 24 rabi-ul-awwal , 1410 , which coincides with 24 tashrini awwal , 1989 , tuesday : there are eight kinds of people in the world : 1 - believer who is sâlih -lrb- pious , good -rrb- .
he says that he is a muslim .
he holds the belief of ahl as-sunna .
a person who holds the belief of ahl as-sunna is called sunnî -lrb- sunnite -rrb- .
he adapts himself to one of the four madh-habs of the ahl as-sunna .
thus in everything he does he is in a state of obedience to the sharî ` at .
he performs his acts of worship in accordance with his madh-hab .
he avoids harâms -lrb- acts forbidden by islam -rrb- .
if he makes an inadvertent mistake in this respect , he makes tawba by observing its conditions .
before sending his children to elementary school , he sends them to a sâlih imâm or to a teacher of qur ' ân al-kerîm .
he strives for their learning how to read qur ' ân al-kerîm , memorizing the sûras of qur ' ân to be recited in the namâz , and learning ilmihâl .
he sends them to elementary school after they have learned these things .
he sends his sons to high school , to a university for education .
it is a must that they learn religious knowledge and begin performing daily prayers of namâz regularly before elementary schooling .
a father who does not bring up his children accordingly can not be a sâlih muslim .
he and his children will go to hell .
the worships he has done , e.g. pilgrimages , will not save him from going to hell .
the muslim who is sâlih will never enter hell .
2 - a believer who is aberrant .
he says he is a muslim , and he is a muslim , too .
yet he is not sunnî .
he is without a madh-hab .
in other words , his belief does not agree with the belief taught by scholars of ahl-sunna .
therefore none of his worships will be accepted .
he will not escape hell .
if he does not perform the worships and commits harâms , he will remain in hell additionally for these sins .
because his aberrant belief does not cause unbelief , he will not remain eternally in hell .
an example of such people is the shiite group called imâmiyya .
3 - the sinful believer says he is a muslim , and he is so .
he is sunnî , too .
that is , he holds the belief of ahl as-sunna .
yet he neglects some or all of the worships .
he commits harâms .
the sinful believer will suffer hell fire if he does not make tawba or attain shafâ ` at -lrb- intercession of the prophet , one of the awliyâ , or a sâlih muslim -rrb- or forgiveness of allâhu ta ' âlâ .
yet even in this case he will not remain in hell eternally .
4 - a disbeliever from birth is a person with parents who are -lrb- or were -rrb- disbelievers .
he has been brought up as a disbeliever .
he does not believe in the fact that muhammad ` alaihi-salâm ' is the prophet .
jews and christians are disbelievers with -lrb- heavenly -rrb- books .
communists and freemasons are disbelievers without a book .
they do not believe in rising after death , either .
people who worship idols and icons are called mushrik -lrb- polytheist -rrb- .
disbelievers will go to hell and will be subjected to eternal fire .
none of the goodnesses they have done in the world will be of any use , nor will they save them form hell .
if a disbeliever becomes a muslim before death , he will be pardoned and will become a sâlih muslim .
5 - a murtad -lrb- renegade -rrb- is a person who abandons islam and becomes a disbeliever .
all the worships and pious acts he did as a muslim will be deleted and , therefore , will be of no value after death .
if he becomes a muslim again , he will be pardoned and will become an extremely pure believer .
6 - a munâfiq says that he is a muslim .
yet he is not a muslim .
he is in another religion .
he is a disbeliever .
he pretends to be a muslim in order to deceive muslims .
a munâfiq is worse than an -lrb- undisguised -rrb- disbeliever .
he is more harmful to muslims .
formerly , the number of munâfiqs was rather great .
there are next to none today .
7 - a zindîq also says that he is a muslim .
yet he is not a member of any religion .
he does not believe in rising after death .
he is an insidious disbeliever .
in order to mislead muslims out of islam and to demolish their religion from within , he presents his disbelief in the name of islam .
qâdiyânîs , bahâîs and bektâshîs are in this group .
8 - a mulhid also claims to be a muslim and thinks he is a muslim .
he performs islam 's worships and avoids the harâms .
yet he has greatly digressed from the belief held by the sunnites in his interpretation of qur ' ân al-kerîm , to the extent that some beliefs he holds abrogates his îmân and causes disbelief .
in this group are nusayrîs and ismâîlîs , two shiite sects , and wahhabis .
they try to present themselves as believers and the sunnîs , who are actually people with correct belief , as disbelievers .
since a person who calls a believer a disbeliever will become a disbeliever himself , these people are worse and more harmful to muslims than disbelievers are .
any wise person would like to live in comfort and peace in the world and to avoid torment and attain infinite blessings in the hereafter .
to this end , i wrote my book se ' âdet-i ebediyye -lrb- endless bliss -rrb- .
i tried to show the way leading to happiness for all kinds of people all over the world .
first , i endeavoured to learn it myself .
for many years i read hundreds of books .
i carried out very stringent research in history and tasawwuf .
i meditated deeply on scientific knowledge .
i recognized very well and definitely believed that attaining comfort in the world and eternal blessings in the hereafter requires being a sâlih muslim .
and being a sâlih muslim , in its turn , requires learning the islamic teachings from books written by scholars of the ahl assuna .
an ignorant person can not even be a muslim , let alone be a sâlih one .
i explained in detail in my book se ' âdet-i ebediyye how a sâlih muslim should be .
in short : 1 - he should believe as is taught by scholars of ahl as-sunna .
in other words , he must be a sunnî .
2 - reading a book of fiqh belonging to one of the four madh-habs , he should learn the teachings of the sharî ` at correctly , perform his acts of worship accordingly , and keep away from the harâms .
a person who does not adapt himself to one of the four madhhabs or selects the facilities in the four madh-habs and thus makes a mixture of the madh-habs , is called a ` madh-hab ` less person .
a madh-habless person has abandoned the way of the ahl as-sunna .
and a person who is not a sunnî must be either a heretic or a disbeliever .
when he was colonel 3 - he should work to make a living .
he should earn his living through halâl means , carrying on his dealings in a manner compatible with the commandments of allâhu ta ' âlâ .
we live in such an age that a poor person can hardly protect his faith and chastity , not even his personal rights .
to protect these values and serve islam , he should utilize the latest scientific renovations and facilities .
earning through halâl ways is a great act of worship .
any way of earning that will not hinder the daily prayers of namâz and which will not cause one to commit harâms is good and blessed .
for worships and worldly dealings ; being useful and blessed is dependent upon doing them only for allah 's sake , earning only for allah 's sake , and giving only for allah 's sake ; and in short having ikhlâs .
ikhlâs means to love allâhu ta ' âlâ only and to love for the sake of allâhu ta ' âlâ only .
when one loves someone , one remembers him very frequently .
one 's heart always makes -lrb- dhikr -rrb- of him , that is remembers and mentions him .
if a person loves allâhu ta ' âlâ , he will remember him very frequently , that is , his heart will always make dhikr of him .
for this reason , it is stated in the qur ' ân al-kerîm , `` make much dhikr of allâhu ta ' âlâ . ''
the following hadîth-i sherîfs are written in the book kunûz-ud-daqâq : `` people with high grades are those who make dhikr of allâhu ta ' âlâ . ''
`` the sign of love for allah is love of making dhikr of him . ''
`` he who loves someone will make much dhikr of him . ''
`` he who loves allah very much will be free from mischief . ''
`` allâhu ta ' âlâ loves the person who makes much dhikr of him . ''
scholars of tasawwuf have shown the ways to perform much dhikr of allâhu ta ' âlâ .
the easiest of these ways is to find a murshid-i kâmil , love him , observe the rules of adab about him , and thus receive fayz from his heart .
murshid-i kâmil is an ` islamic scholar ' who has received fayz from the murshid-i-kâmil preceding him and thus attained the competence of giving fayz .
when he attains this competence , he receives a written warrant from his murshid certifying that he has the qualifications .
a succession of murshids receiving fayz from one another is like the links of a chain that can be traced back to the time of rasûlullah -lrb- sall-allâhu ` alaihi wasallam -rrb- .
in other words , a murshid-i-kâmil receives the ` fayz 's , ` hâl 's and ` barakats ' coming from rasûlullah through a chain of murshids that flow into his heart ; he then pours them into others ' hearts .
the murshid and the murîd who wishes to receive fayz from him have to be sâlih muslims .
a person who does not hold the sunnî belief ; e.g. , who speaks ill of any one of the as-hâb-i-kirâm or who does not adapt himself to one of the four madh-habs ; or anyone who does not avoid the harâms , e.g. , who condones his wife 's or daughter 's going out without covering themselves properly though he can prevent them from doing so ; or who does not try to teach his children islam and how to read the qur ' ân al-kerîm can not be a sâlih muslim , and all the more impossible , a murshid .
everything a murshid says or does will be compatible with the principles of the ahl as-sunna and the teachings in the books of ilmihâl .
one thousand years after rasûlullah 's hijra -lrb- hegira , migration to medina -rrb- an era termed Âkhirzamân -lrb- the latest time -rrb- began , and the signs prognosticating the end of the world began to increase in number .
during this latest time period , allâhu ta ' âlâ will manifest his attributes of qahr -lrb- wrath -rrb- and jelâl -lrb- vehemence -rrb- , and mischief and afflictions will be on the increase .
religious teachings will be defiled , scholars of the ahl as-sunna and murshid-i-kâmils will be on the decrease .
hüseyin hilmi işık 's library oral dhikr , i.e. saying , `` allah , allah , '' is very thawâb -lrb- deserving of rewards in the hereafter -rrb- and will prime the pump for the heart 's dhikr .
however , the heart 's dhikr requires one 's being a sâlih muslim and performing dhikr for years .
if a murshid-i-kâmil teaches a person how to dhikr and extends tawajjuh towards him , i.e. , asks his murshid to help this person 's heart to dhikr , his heart will begin dhikr immediately .
if a person can not find a murshid-i-kâmil , he should remember any murshid-i-kâmil -lrb- he has heard of or read about -rrb- .
that is , he should imagine seeing him and looking with adab at his face , and beg him through his heart to make tawajjuh towards him .
this is called râbita .
the following account is given in the seventeenth page of the book barakât : `` khwâja burhân-ud-dîn , a respectable indian scholar , endeavoured very hard to set his heart upon the act of dhikring .
try as he would , he could not attain this blessing .
he looked for a murshid-i-kâmil .
while visiting hadrat muhammad bâkî-billâh in delhi , he begged him .
this great murshid advised him to perform râbita towards him wherever he was , that is , to imagine himself looking at his face and ask for fayz .
surprised at his advice , the khwâja went to the great murshid 's close friends and said , ` this advice would be given to novices coming to him for the first time .
i would like a task of a higher level . '
they told him he would have no other choice than follow his advice .
because he was fully convicted that this noble person was a murshid-i-kâmil , he imagined himself looking at his blessed face and began to beg him .
he lost himself .
his heart began to dhikr .
he would hear his heart dhikring aside from its physiological beatings . ''
the book hadarât-ul-quds , in its discourse on karâmats -lrb- miracles occurring through a person loved by allâhu ta ' âlâ -rrb- through hadrat imâm-i rabbânî , relates his fifty-fourth karâmat as follows : `` hadrat mawlânâ abd-ul-hakîm siyalkutî , a great indian scholar whose books and name are renowned world over , states : i had known and liked hadrat imâm-i rabbânî for a long time .
yet i had not attached myself to him .
one night , in my dream , he made tawajjuh towards me .
my heart began to make dhikr .
continuing this dhikr for a long time , i attained many valuable occult blessings .
he educated me from a distance in a manner termed uwaysî .
later , i attained his sohba . ''
it relates the sixty-eighth karâmat as follows : `` one of the relatives of hadrat imâm-i rabbânî wanted to attach himself to him .
yet he could not tell him about it .
one night he decided to tell him the following morning .
that night he dreamt of himself standing near a stream .
on the other side was hadrat imâm-i rabbânî , calling him , ` come here , quick , come here , quick !
you 're late . '
when he heard this his heart began to dhikr .
the nex morning he visited him and told him what was happening in his heart , he said : ` this is exactly our way .
go on with it . ' ''
hüseyin hilmi işık had a rest in his home allâhu ta ' âlâ declares in the qur ' ân al-kerîm , in the thirty-first âyat of Âl-i - ` imrân sûra , `` tell them : if you love allâhu ta ' âlâ adapt yourselves to me !
allâhu ta ' âlâ will love those who adapt themselves to me and will forgive your sins you do so .
allâhu ta ' âlâ is forgiving and very compassionate . ''
he declares in the seventy-ninth âyat of nisâ sûra : `` he who obeys the prophet will have obeyed allah . ''
our prophet -lrb- sall-allâhu alaihi wa sallam -rrb- stated , `` be on my way and after me on the way of my four khalîfas ! ''
islamic scholars following the way of the four khalîfas are called ahl as-sunna .
as it is seen , attaining love of allâhu ta ' âlâ requires having îmân as written in the books of scholars of the ahl as-sunna and adapting all of one 's words and actions to the manners prescribed by them .
this comes to mean that a person who wants to attain love of allâhu ta ' âlâ will have to have îmân accordingly and lead a life accordingly .
if a person does not observe these two conditions , he can not be a sâlih muslim .
he can not attain comfort and peace in the world , nor in the hereafter .
these two values are either learned by reading books , or acquired by rote by imitating a murshid-i-kâmil .
the words , looks and tawajjuhs of a murshid-i-kâmil will purify one 's heart .
and when one 's heart is pure one will begin to experience pleasure from îmân and from worships , and the harâms will seem bitter , ugly and abominable .
during those times when allâhu ta ' âlâ has more mercy on his born servants the number of murshid-i-kâmils increases and it is easier to recognize them .
the closer we come to the end of the world , the more severe will be the manifestation of allâhu ta ' âlâ 's wrath , the more scarce will be the murshid-i-kâmils , and the existing ones will not be recognized .
ignorant , miscreant , and heretical people will appear in the name of religious men and will mislead people towards disasters , thereby obstructing the way leading to allah 's love .
in such murky times , those who learn îmân and the teachings of the sharî ` at from books written by scholars of the ahl as-sunna will attain safety , and people who fall for the cajoling and exciting words in the bogus religious books written by ignorant and heretical people , will slip out of the right way .
in such times , for purifying your heart and setting it to perform dhikr as soon as possible , you should imagine seeing one of the past renowned murshid-i-kâmils wherever you are and whatever you are doing , except when performing namâz .
and you should wish that the fayz that flowed into his heart coming from rasûlullah -lrb- sall-allâhu alaihi wa sallam -rrb- will flow into your heart .
you should keep in your mind that a murshid-i-kâmil is a -lrb- spiritual -rrb- heir to rasûlullah , and , therefore , allâhu ta ' âlâ permanently manifests his mercy in his heart .
hadrat muhammad ma ` thûm , a great murshid , stated in his fiftieth letter , `` continual râbita will ensure thorough contact with the murshid .
consequently , fayz will be received easily .
being in the presence of a murshid has other uses .
a murîd who can not manage râbita in a suitable manner should attend the murshid 's sohba .
it was owing to sohba that the as-hâb-i-kirâm attained such high grades .
weys al-qarânî received fayz from a distance by making râbita ; yet because he could not attain the sohba , he could not reach the grades attained by the as-hâb-i-kirâm . ''
he stated in the seventy-eighth letter , `` for receiving fayz and barakat from a murshid-i-kâmil , it is necessary to attach yourself with a cord of love to him .
the ashâb-i-kirâm received fayz from rasûlullah -lrb- sall-allâhu alaihi wa sallam -rrb- by way of in ` iqâs .
by the same token , a person who sits with adab and love in the presence of a murshid-i-kâmil will receive fayz from him .
anyone , no matter whether he is young or old , alive or dead , will receive this fayz .
imagining a murshid-i-kâmil sitting opposite you while you look with love and adab at his face is called râbita .
this râbita is very useful , for man has dived into harâms and his heart has darkened .
as long as he is in this state he can not receive fayz and barakat from allâhu ta ' âlâ .
a means is requisite .
the means here is a noble person capable of receiving this fayz and giving it to those who demand it .
and this person is a murshid-i-kâmil . ''
he stated in the hundred and sixty-fifth letter , `` keeping a murshid-i-kâmil 's face in your heart is called râbita .
râbita is the most powerful link connecting a murîd to a murshid .
when the râbita becomes firm , he will see his murshid wherever he looks . ''
he stated in the hundred and ninety-seventh letter , `` when the râbita is firm , there will seem to be no difference between the blessings attained when one is away from a murshid-i-kâmil and those attained when one is in his presence .
yet these two can never be equal .
the more powerful the râbita , however , the less the difference . ''
thousands of people went his funeral in 26 october 2001 he stated in the eighty-ninth letter of the fifth volume , `` a great scholar has said , ` allâhu ta ' âlâ would not have given the wish if he had not willed to give the blessing . '
the essence of our way is sohba .
with the barakat of sohba , a talented murîd will receive fayz from a murshid 's heart in proportion to his talent and the degree of love he has for a murshid .
he will be freed from his bad habits , which will be replaced with the murshid 's good habits .
it is for this reason that they have said that being fânî -lrb- extinct , nonexistent -rrb- in a shaikh , -lrb- who is the murshid-i-kâmil -rrb- , is the beginning of -lrb- the stage -rrb- , fanâ-fillah -lrb- in tasawwuf -rrb- .
if you can not attain sohba , you will receive fayz only by means of love and in proportion to your tawajjuh towards the murshid .
loving the people loved by allâhu ta ' âlâ is a great blessing .
through this love you will attain the fayz gushing out of their hearts .
you should not miss the blessing of making tawajjuh in a murshid 's absence .
you should learn the sharî ` at and act accordingly .
you should not waste your lifetime playing and merrymaking .
things that are disagreeble with the sharî ` at are called dunyâ .
you should think that such things are useless and will be of no value in your grave or on the day of judgement .
safety is in adapting yourself to the sunna and abstaining from bid ` ats .
yourself to the sunna means learning the belief of the ahl as-sunna , adapting your belief to it , then doing the commandments and avoiding the prohibitions , and then performing the sunna .
when the sunna is done without observing this successive order , it will not be the sunna at all .
it will be bid ` at .
for instance , growing beard will not be a sunna .
it will be a bid ` at .
the beard thus grown will be a jewish beard , a râfidî beard , or a wahhabi beard .
you should not make friends with bid ` at holders and mulhids , is , people without a madh-hab and religious men who are not sunnî .
they are thieves of the faith .
they will defile your religion and faith .
is stated in a hadîth-i-sherîf that bid ` at holders will be turned into dogs for the people of hell .
hadrat imâm-i-rabbânî stated in the hundred and eighty-seventh letter , `` if a murshid-i-kâmil 's image is shown to a murîd everywhere , this is a sign indicating that the râbita is very strong .
râbita will cause a flow of fayz from one heart to the other .
this great blessing will be bestowed on only selected people '' his funeral documents for what has been said so far are the hadîth-i-sherîfs : `` everything has a source .
the source of taqwâ is the hearts of ârifs '' ; `` when the awliyâ are seen , dhikr of allah is made '' ; `` looking at an ' Âlim 's -lrb- scholar 's -rrb- face is worship '' ; `` those who keep company with them will not be shaqî ; `` disasters coming upon my ummat will be due to fâjir men of religion , '' and a number of other similar hadîth-i-sherîfs .
these hadîth-i-sherîfs are written in various books of hadîth , e.g. , in kunûz-ud-daqâiq .
hüseyin hilmi işık 's grave in eyyüp sultan that hadrat sayyid abdulhakîm arwâsî was a murshid-i-kâmil is a fact that can be seen as clearly as the sun from the letters of ijâzat written by his murshids , from the letter written in the hundred and sixty-first page of my -lrb- turkish -rrb- book , from the profundity of his knowledge , from his beautiful morality , and from his karâmats .
his blessed face is easy to remember , once one has seen his photograph .
to remember him and receive fayz from his blessed face is a great blessing allâhu ta ' âlâ has bestowed on muslims .
people like us , whose hearts have been blackened with so many sins , are certainly far from attaining the great blessing .
our purpose is to show the way to the desired treasure .
perhaps there will be people to attain it , though we have not .
during these last days it will fall to few people 's lot to hear these facts , to believe them , and to try to attain these blessings .
may thanks be to our rabb -lrb- allah -rrb- for blessing us with the fortune of knowing and loving his beloved ones .
yâ rabbî !
grave and many as our sins are , thine forgiveness and compassion are boundless .
have mercy on us and forgive us for the sake of thine beloved ones !
Âmin .
1 lira is 100 kurushes sarf : arabic ethymology or morphology .
nahw : arabic syntax .
hüseyin hilmi işık 's this first translation is quoted at the end of the fourth chapter of endless bliss , ii . .
awâmil : a famous textbook of nahw .
salâm : islamic greeting expressing peace and good wishes .
sunnat : an act done and liked by the prophet , yet a duty of lesser degreee than a wâjib . .
wâjib : an act never omitted by the prophet , almost as compulsory as a fard .
marriage contract as prescribed by islam .
there is detailed information aobut nikâh in the twelfth chapter of the fifth fascicle of endless blisss .
talqîn : words telling and making the soul and heart of a dead person hear through the effect of the knowledge of îmân .
with its twelve hundred pages , the book , in turkish , is a masterpiece and an ocean of religious and worldly knowledge .
part of it has been translated into english in fascicles , 1 , 2 , 3 , 4 , and 5 .
its arabic translation is underway .
tekke : a school where a murhid trains his disciples .
sharî ` at : the laws of islam .
al - ` ilm al-ladunnî : knowledge inspired by allah to the hearts of awliyâ ' .
this part is quoted from the book of `` the proof of prophethood '' hüseyin hilmi was born in eyüp , istanbul .
he was educated at '' `` halıcıoğlu military high school , '' '' and went on to become the first chemical engineer in turkey .
he received religious education from mujtahid abdulhakim arvasi .
hüseyin hilmi was educated in science and religion .
he published books in arabic , persian and turkish .
işık 's works were translated into many languages including english , german , french , spanish , russian and various turkic languages as well as bosnian and albanian .
his most important book is `` tam İlmihâl seadet-i ebediyye '' .
it was published in english under the title `` endless bliss '' .
he died on october 26 , 2001 , and was buried in the eyüp cememtery .
