Ans) A disciple should never sleep without ablution. If they wake up during sleep, they should get up, perform ablution, and recite the Tahiyyat al-Wudu (supplication after ablution), and then go back to sleep. Maintaining ablution brings tranquility to the heart and eliminates physical discomfort. Remaining in a state of ablution at all times illuminates the face.

Ans) A seeker, whether in the city or in the wilderness, should always perform the obligatory prayers in congregation. The gatherings of the dwellers of the desert used to be in the company of unseen men. If meeting others is not possible, then one should say that, out of necessity, the congregation is formed with the angels of the recording scribes. Besides thoughtlessness, there is nothing else. Every individual is capable of having angels follow their lead in prayer. If, by chance, angels or the spirits of the saints also participate in their prayer, the excellence of the congregation is not achieved. However, if the unseen men are participating, then the congregation will be formed.

Ans) Most Sufis engage in prayer and spiritual practices during disliked times. Jurists say that the Divine Wrath, which stirs during disliked times, is answered by the friends of God by establishing acts of obedience and worship, as it is also the station of a servant and slave. When one sees signs of anger in their Master, they engage in pleasing actions, so that anger is removed and replaced with goodness. Likewise, a sincere lover is not concerned with favorable or unfavorable situations; they are continuously engaged in their quest. Then, in a state of mercy, the Beloved has a different state, and in a state of anger, it is something else. If the beloved is riding a horse, displaying elegance and style, except that you make your chest a target for it and do nothing, and the pleasure you will experience from that is estimated to be beyond measure. Jurists also say that during disliked times, polytheists worship Satan. Sufis say, therefore, it is necessary that we, in opposition to them, proclaim the Oneness of God in His presence.

Ans) A disciple's sleep should be like the noble guidance of the Prophet Muhammad (peace be upon him) who said, "My eyes sleep, but my heart does not sleep." One should not sleep in a way that they become unaware of their own existence. It is said that two people do not sleep: one afflicted with the pain of separation experiences sorrow and grief, while the other who has attained union experiences pleasure and joy. It is also said that people of certainty sleep a lot because their hearts are not troubled, and they sleep peacefully. However, throughout their lives, they spend their wakefulness in a state of alertness, as it becomes their natural disposition.

Ans) A disciple, whether they have a dream during the day or at night, should not disclose it to anyone other than their spiritual guide. And when they do share it, they should not ask for its interpretation unless the guide himself offers it; otherwise, they should remain silent. A seeker who experiences significant events in the beginning will gradually have fewer of them later. For example, when a person is traveling to a city, they come across various sights such as trees, mountains, and different objects along the way. Similarly, during the spiritual journey, the seeker may perceive the sun, stars, and spiritual guides, among other things. They may even hear the voice of a spiritual communication (hatif) at times, but eventually, these experiences fade away.

Ans) In the beginning, if a disciple sees their spiritual guide in a dream and they feel the need to share it, they should express it without asking for its interpretation. If the guide himself offers an interpretation, it is better; otherwise, the disciple should refrain from asking questions. In the dream, the disciple may encounter visits from prophets and saints, but visiting the spiritual guide is considered the best. It is important to believe that all spiritual guides hold a position of authority, but my own spiritual guide is the closest to me. If the disciple sees their guide or a prophet in a distressed condition in the dream, they should consider it as a reflection of their own state or understand it as a scenario where a similar condition is experienced by every creature in the world.

Ans) If a disciple sees the Prophet Muhammad (peace be upon him) in the form of their spiritual guide in a dream, they should understand that following the guide is exactly equivalent to following the Prophet himself. It is as if the Prophet himself is indicating that your spiritual guide is in my place, within me, and there is no separation between them. If, upon seeing their spiritual guide in a dream, the disciple thinks that it is God, the interpretation is that the guide is a manifestation of God, a divine manifestation, and God has entrusted many matters to this guide.

Ans) If someone sees something in a dream and it manifests in the same way in reality, they should not consider it a miracle. Such things also happen with ordinary people. Similarly, if a thought comes to the heart and it happens accordingly, it is also not a miracle. The disciple should have the understanding that whatever thought came to my heart and I saw it manifest, all of it is the perfection of my spiritual guide's enlightened heart. It is the reflection of their luminous light that is falling upon my heart, through which I am perceiving the truth.

Ans) Yes, one should remove the turban and cap while performing ablution (istinja) and cover the head with another piece of cloth.

Ans) When spending money in the service of the spiritual guide, one should express gratitude and consider it a favor from the guide, acknowledging that it has been accepted.

Ans) The method of adopting the habit of eating less is as follows: If a person consumes one serving of food, they should keep a measuring bowl or scale with them. Then, every day, they should reduce one unit from those measures and weigh their food intake. Through this measure, over the course of a year, the food intake will be reduced by the equivalent of 360 units, and no weakness will be experienced.

Ans) The noble Sufis hold great reverence for seclusion (i'tikaf). Some observe seclusion for forty days, while others choose three-day periods for seclusion. Some consider secluding themselves during the last ten days of Ramadan to be sufficient. There are three types of seclusion:

Specified seclusion, which is commonly known and practiced by the general public.
Continuous seclusion, where individuals remain in seclusion at all times.
Heart seclusion, where the people of the heart seclude themselves within their own hearts. In other words, they focus their hearts on seclusion.