Ans) Sheikh Ibn Arabi, may Allah have mercy on him, engaged in a discourse that indicates his satisfaction with the realm of worldly existence, leaving aside the realm of the unseen. He did not consider the existence of any other being apart from these entities. He referred to all forms and manifestations as belonging to the same essence and form. He did not even possess awareness of the concept of "Waara al-Wara" (transcendence beyond transcendence), as Allah, the Exalted, is the most transcendent. Understand this well and consider it a blessing. If you are among those people, if Ibn Arabi were alive during my time, I would have elevated them by providing them with evidence and showed them the vision of "Waara al-Wara." At that time, they would have become Muslims in a new way. If this statement of mine contradicts truth and reality, then, my friends, I seek refuge in Allah's hands and seek His support.

Ans) The disciple should engage in the remembrance of "La ilaha illallah" or any other remembrance while eating so that it becomes a practical manifestation of "Eat of what Allah has provided for you and mention the name of Allah" (Quran 6:118). They should recite "Bismillah" before every morsel and sip of water. Some noble individuals used to recite "Bismillah" along with Surah al-Fatiha with every morsel. It is not surprising that in the time it takes to lift and chew a morsel, one can recite Surah al-Fatiha. However, reciting the entire Quran upon each morsel is a special blessing for those noble individuals, and not everyone can do it.

Ans) When there is an agreement to attend an invitation, one should not bring another person along without the host's permission unless the service staff is accompanying. The service staff should not be seated at the same level as the guests unless the host is not displeased. Even if people are conversing on the way, they should be bid farewell at the entrance of the invitation venue. If someone is brought inside, inform the host whether the person was brought by oneself or if they arrived independently. If permitted, partake in the shared meal. However, if the host does not grant permission, do not take offense as there are several benefits in seeking permission. Firstly, it is mentioned in the noble hadith that going to a banquet without an invitation is akin to stealing and returning is like plundering. Secondly, the host has specifically invited a few individuals, so it would be inappropriate for a guest to bring an uninvited person along. Thirdly, the host has invited their acquaintances and friends to share their hospitality, and the presence of a stranger would affect their enjoyment. As long as others have not begun eating, do not take the lead in picking up morsels. The seating arrangement for meals is to keep the right foot raised and place the left foot under it. However, in the presence of spiritual teachers and noble individuals, one should sit respectfully. The mealtime for Sufis is after the Isha prayer and close to midday, which is suitable and wise. They should not delay beyond this time and should eat only as much as others eat during this time, in other words, in moderation. When leaving the dining gathering, shake hands with the host and express gratitude briefly. Sufis call it "Thanking for the meal" (Shukriyah). It means they do not eat someone's food for free, but express gratitude for it. A person should have such dignity. Criticize the flaws and skills of the cook so that they may be advised and not waste ingredients in the future. A young man with an open heart should accept the invitation of a generous person, but should never accept the invitation of a stingy person, even if it requires making excuses.

Ans) For beginners, it is essential to seek and search for a spiritual guide (Murshid). There are two types of guides, one is a Hadi (guide) and the other is a Munzir (warner) in Arabic. The Munzir is the one who warns, alerts, and informs about future dangers (especially the divine punishment) to instill fear (especially the Prophet). Distinguishing between these two is very difficult because both provide preaching and guidance, as well as a different style of communication.

Ans) The seeker should be youthful and courageous. Purification of the self, known as "Tazkiyah-e-Nafs," is necessary. It involves abstaining from vices such as greed, envy, malice, anger, lust, lying, backbiting, and abandoning all forbidden and disliked actions according to religious teachings. The seeker should detach themselves from worldly pleasures, sensory experiences, and material possessions. They should not count their efforts and struggles as accomplishments but rather understand that they have done nothing. It is excellent if they can find seclusion and solitude, especially in a cave if available in the desert.

The seeker should manage their lawful sustenance and take precautions in their work, ensuring they consume enough food to maintain physical well-being. Fasting is highly recommended, and some people consider fasting as a continuous state. They should make efforts to consume minimal water.

The seeker should obediently follow the instructions of their spiritual guide and not pay attention to trivial matters. They should sleep only for a short time and not be negligent during sleep and wakefulness, maintaining a balance.

The seeker should not take pride in their ancestry, lineage, or intellectual abilities. They should consider themselves the worst and most humble among all, as the person who thinks this way becomes closer to God.

They should not unnecessarily worry about the correctness of their ablution and purity to the extent that it causes delay in performing prayers and religious duties. I have repeated this multiple times and will say again that the seeker should pay the most attention to two things: self-purification and complete focus towards God. The Prophets were blessed with these two qualities, and they were taught these qualities.

If, for example, ablution is not possible, it is not a problem. The key is to keep the heart occupied with vigilance and presence. Self-purification means not giving in to worldly desires, while complete focus entails warding off all dangers from the heart. Despite the challenges, the Companions strived hard in supplication, prayer, and exertion due to these two things, and it was through these efforts that their ranks were elevated. It is not necessary for the seeker to pray for the safety of their faith. They should keep their goal in mind and accept whatever happens.

Ans) Love without meeting and recognition is futile. True love is born after recognition and meeting. The seeker should search for the Beloved from every path because they do not know from where they will reach quickly.

Surah Yusuf (12:67) says:
"O my sons! Do not enter by one gate, but enter by different gates"

The seeker should not sit silently but should strive at all times. Just as Yusuf (Joseph) should be searched from every gate, the seeker should not remain idle but make efforts constantly.

Ans) If the lover is immersed in love, no answer will be given. Even if an answer is given, it will be "I don't know." Love is a secret that exists between the lover and the beloved.

"Miyān 'āshiq o ma'shūq ramzīst
Karaman kātibīn rāham khabar nīst."

Meaning, there is a secret between the lover and the beloved that even the knowledgeable scribes are unaware of.

Love is like a piece of jaggery in the mouth of a mute person. He can taste it, but he cannot tell what its delight is. Love is like the fragrance of flowers, which you can smell, but you cannot explain it to others.

Everything is understood through the mind, but love is beyond the scope of the mind. The mind cannot perceive it or comprehend it. And that which is beyond the scope of the mind is called a secret, which means something that remains unknown even after understanding and knowing.

The tongue of the mind is words, and the tongue of the heart is emotions. And there are certain emotions that are sometimes difficult to express in words. Love is also among those emotions.

Ans) The Prophet Muhammad, peace be upon him, appointed Hazrat Abdullah bin Zubair, may Allah be pleased with him, as a disciple at the age of seven. When children start to develop awareness, until the age of forty, is a good time to become a disciple. If one strives well during these years, they will achieve success quickly. In old age, if one becomes attentive to this matter, what can be achieved through the deception of death? However, due to good deeds, there will be elevated ranks in Paradise. This means that this task is accomplished with great excellence during the youthful age. May Allah grant you success and inspire you with complete determination towards it.

Ans) An elderly person of this age may not be able to engage in rigorous physical exercises or intense spiritual struggle, but it is necessary for him to have someone who serves him. Therefore, it is sufficient for him to perform congregational prayers five times a day, recite prescribed invocations, sit in seclusion with closed eyes and mouth, and engage in mindfulness. If he follows the method of spiritual training taught by a spiritual guide (Pir) and has love for the Pir in his heart, then he will definitely achieve some level of attainment.

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.