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ORUC BEY’S ACQUAINTANCE WITH SUFISM

If I am not mistaken, we were at Gokcedere for a Sema12 lasting 99 days and nights. I was asked to help with the English sections of a literary work that was later to be sold, in spiral binding and trilingual format, under the title “Dr. Rahmi Oruc Guvenc, Compositions and Lyrics”. I translated 30-35 poems into English for that work. In one of the poems, Oruc Bey poetized and encapsulated his entrancement by a blond, green eyed lady, who was one of his pupils. While Oruc Bey was sitting in his place at the Dergah13, I referred to this lady with a few rather humorous words. My intention was to tease him a bit and create a jolly atmosphere – that is how intimate we were with Oruc Bey. Realizing that my intentions were quite innocent, he added that it was in the same period of his life that he had become “acquainted with Sufism (Tasavvuf)”.

To be acquainted with Sufism, to become informed about these subjects, is a gift that isn’t granted to just anyone. Years ago, in either 1976-77 or 78, when the former head of the Turkish Metapsychic Investigations and Scientific Research Association Ergun Arikdal was still alive, I attended a few of his significant conferences there. At that time, there was no social media, no videos and no smart phones. You could only learn new things through books, magazines or by gathering together somewhere. At one of these conferences, Ergun Arikdal iterated that many people are born, grow up and die without ever knowing or even encountering Sufism, or other such subjects that deal matters beyond the scope of physical cognition. That is why to be acquainted with Sufism means to be bestowed with a gift and it is a significant milestone in one’s life. I have reached this conclusion from my own experiences.

Oruc Bey had already become acquainted with spiritualism through a magazine called ‘Soul and Matter’14 magazine to which their father Kamil Guvenc subscribed. They began their first attempts at hypnosis in Tavsanli with a photographer called Ilhan Birlik. They would either gather in Ilhan Birlik’s photography studio or, if convenient, at his father’s printing house, and carried out hypnotism, spiritism and regression15 practices. These practices went on for approximately 3 years. Oruc Bey’s elder brother Yasar Guvenc, from whom we have acquired these details, was also attending these practices. One day, Yasar Bey took a largish walnut table, that needed at least 4 or 5 people to lift, to the practice of a dentist called Ferhan Bey. The session operator Ferhan Bey, the mediums and other attendees took their seats around the table. The session started. An entity arrived, lifting the walnut table a little and then letting it bang on the floor. The legs of the walnut table were suddenly rising 2 hand spans above the floor and then banging back down to the floor. This was how the entity was making its presence known and answering questions. One strike meant ‘yes’, and two strikes meant ‘no’. When writing words, one strike was taken to be an ‘A’, two strikes a ‘B’, three a ‘C’, and so on. When asked who he was, the entity gave the name of ‘Neyzen Tevfik’16. After a period of questions and answers, a message came from the entity, saying ‘ Compose’. When asked ‘Who should compose?’, they received the name of Neyzen Hayri Bey, who was present at the seance. When asked ‘What should he compose?’, three loud knocks came from behind a portrait of Neyzen Tevfik that hung on the wall. The picture, which depicted him in a trance with a stanza that he had purportedly received while in the trance, shook violently. I give the stanza below:

Don’t judge by looking at the image

That image is contemplating God

So what if you always see Neyzen drunk

He is constructing the Kaaba in the tavern

Oruc Bey’s meeting with his first Master took place around the age of 18. He was informed of the matter at a spiritism session similar to the one I described above and actually met his first Master Fazyl Bey (His Holiness Fazyl Guvey) a few days later. Fazyl Bey was an Imam17 who had undergone special training and worked as an Imam in various neighborhoods, including Dedeler Village. Fazyl Bey provided spiritual guidance to Oruc Bey and Yasar Agabey18 with lengthy narrations. We learn from Yasar Agabey that, after a certain point in their spiritual education, they stopped asking questions and simply listened. Oruc Bey and Yasar Agabey received spiritual instruction from Fazyl Bey for approximately 3 years. Fazyl Bey, was a disciple of His Holiness Seyyid Ahmed Husamettin, a grandson of our Prophet (mPbuH) 40 times removed. His Holiness Seyyid Ahmed Husamettin came to Istanbul with his father from Dagestan during the reign of Sultan Abdulmejid (1839-1861).

His Holiness Seyyid Sheikh Ahmed Husammettin

You might be asking why from Dagestan and not from some Arab country. It is a very long story. I would like to recommend reading works on the life of His Holiness Seyyid Ahmed Husamettin, but I don’t want to cut corners here without giving some important information. First let’s answer the question why Dagestan19?

It was the era when Arabs were conquering Central Asia. The Transoxiana region (the area between the Amu Darya and Syr Darya rivers which today covers parts of Turkmenia, Uzbekistan and Kazakstan) was being conquered by Arabian armies. But some cruel Arabian rulers were badly mistreating descendants of our Prophet (mPbuH), who were being imprisoned, ostracized and even killed. As a result, some groups of these descendants of the Prophet (mPbuH) (ehlu’l-beyt) managed to join the Conquest Caravans without being perceived and migrated to Transoxiana, where they changed into Turkic clothing, referred to their villages with Turkic names and mixed with the local people in order to erase any trace of who they were. This plan was successful and apparently was also unnoticed. These people were the ancestors of His Holiness Seyyid Ahmed Husamettin.

Here I want to go into the science of genetics a little. As you know, people who are descendants of His Holiness Hasan , Grandson of our Prophet (mPbuH), are called Sharifs and descendants of His Holiness Huseyin, His other grandson, are called Seyyids. During the development of modern genetics, the family tree of Seyyids has been investigated. The Y-DNA haplogroup can determine a paternal ancestor who lived ten thousand or so years ago. The Y-DNA haplogroups are formed through thousands of years of mutations of the Y-chromosome that is transferred from father to son. Haplogroups are identified with letters. The J1e haplogroup and some of its subclades belong to the Seyyids20. The J1 haplogroup is the main haplogroup in the Middle East and - yes you are not mistaken - it is also very common in Dagestan. Genetic research is verifying the journey taken by the ancestors of His Holiness Seyyid Ahmed Husamettin. In Dagestan, where Tatars21 comprise a very large portion of the population, the J1 haplogroup has been very clearly identified as over 90% 22 in some clans.

The family tree of His Holiness Sheikh Husamettin is given below:

The family tree of Seyyids, who form the genealogy of our Prophet and are known as Ehl-i Beyt (the Household of the Prophet (mPbuH)), is depicted below with birth and death dates up to His Holiness Seyyid Ahmed Husammetin, 40th grandson of our Prophet (mPbuH):

Her Holiness Fatima (mPbuH)	(608-632)
His Holiness Huseyin (mPbuH)	(625-682)
Seyyid Ali Zeynelâbidin	(658-712)
Seyyid Muhammed Bakyr	(676-732)
Seyyid Jafer Sadyk 1	(699-765)
Seyyid Mûsâ Kâzym 1	(745-799)
Seyyid Ali Ryza	( 760-S IS)
Seyyid Muhammed Cevad	(SI0-S35)
Seyyid Ebû afer Ali Hâdi	(829-867)
Seyyid Jafer Mahdi	(849-933)
Seyyid Ebulkasym Muhammed	(867-940)
Seyyid Abdulhâlyk 1	(883-965)
Seyyid Abdullah El Katim	(952-1004)
Seyyid Muhammed Ebû Tayyib	(975-1018)
Seyyid Abdulhâlyk 2	(1010-1084)
Seyyid Ali Zeynelâbidin	(1033-1075)
Seyyid Ebunnecâ Hasan	(1055-1116)
Seyyid Ebû Abdullah Mûsâddyk	(1095-1153)
Seyyid Kureysh Bin Muhammed	(1141-1209)
Seyyid Ebulmecd Abdullah	(1182-1249)
Seyyid Ebû Tahir Ibrahim	(1235-1277)
Seyyid Ebul Abbas Abdullah	(1257-1330)
Seyyid Isâ Ahrâr	(1285-1348)
Seyyid Ebuuhâshim Suleyman	(1307-1370)
Seyyid Ebû Ali Ahmed Bagdadî	(1354-1409)
Seyyid Ebul Avn Mustafa Ahrâr	(1369-1443)
Seyyid Ismail	(1398-1452)
Seyyid Ibrahim	(1423-1501)
Seyyid Mûsâ Kâzym 2	(1442-1502)
Seyyid Muhammed Zâhid	(1463-1538)
Seyyid Jafer Zeki 2	(1490-1535)
Seyyid Dâvud	(1519-1606)
Seyyid Ebû Hamza	(1558-1597)
Seyyid Kasym	(1589-1643)
Seyyid Ebû Hâmid Hasan	(1611-1688)
Seyyid Ali Haidar
Seyyid Muhammed Mushtak	(1694-1775)
Seyyid Sefer	(1754-1824)
Seyyid Said Rukâlî	(1788-1871)
Seyyid Ahmed Husameddin	(1848-1925)
Seyyid Mehmed Ismetullah OZTURK	(1882-1952)
Seyyid Mûsâ Kâzym OZTURK	(1913 until 25 May 1996)

Returning to our story, His Holiness Fazyl Bey was called up for his military service and sent to join a unit in Balıkesir along with hundreds of other soldiers. The moment he got off the train, someone came up to him and asked, “Are you Fazyl?”. When he answered “Yes”, this person said, “Let’s go!”. Because Fazyl Bey was a dervish, he followed this person without asking any questions. They went together to His Holiness Seyyid Ahmed Husameddin, from whom Fazyl Bey received spiritual guidance throughout his military service.

One day, under the direction of His Holiness Seyyid Ahmed Husameddin and under the watch of his cousin Hafız Agabey ( who was also in charge), His Holiness Fazyl Bey went up a few steps in the house where they were and entered a chamber in order to carry out a term of seclusion (Halvet)23. On entering the chamber, he realized he was in fact on board a spaceship. He travelled and received guidance on this spaceship for 2000 years. When he returned, he found that no more than 3 days or a week had passed. His accounts of these journeys were very interesting. According to his narrations, there was life on the planet Mars. He also made references to some moon stones and, most interestingly, he stated that on one of the planets they reached, ants had established a very advanced civilization.

Sheikh Ezel Oruc Bey sitting on the Sheikh’s Hide (Post) with His Sheikh Cloak, written ratification (ijazet), he mace of Arslan Bey and other depictive artifacts.

One day during the Eid al-Adha (The Sacrifice Festival), he said “What a shame that we kill and eat these animals”, to which his Sheikh answered: “Their meat ascends in our (human) bodies.”

On another occasion when His Holiness Fazyl Bey and his Sheikh were taking a stroll, they saw two olive kernels thrown by the side of the road. His Sheikh cleaned them with his hands and ate them, saying: “These kernels wait 2 thousand years to be able to pass through a human throat.”

After Yasar Guvenc graduated from his school, he went to Konya on an errand and received news of Fazyl Bey’s death.

When Oruc Bey came to Istanbul for his university education in 1960, he became acquainted with Turgut Baba24 (Turgut Soylemezoglu) through Halil Konuralp. Turgut Baba claimed to be the last apprentice of Ahmed Jelaleddin Dede, who happened to be the last Mentor of the Galata Mevlevihane25 in Istanbul. Oruc Bey had the opportunity of receiving guidance on Sufism (Tasavvuf) from Turgut Baba, with whom he stayed for a year or two. When Turgut Baba stopped teaching Oruc Bey, it left him feeling suspended in a void and of his own accord he embarked on fifty or sixty days of seclusion (Halvet). During this period of Halvet, he had a series of dreams and became acquainted with Ziya Efendi (Ziyaeddin Kudur), also known as Ayar Baba, in whose house he spent five or six months living in a cell that was allocated to him. His Holiness Ziyâ Efendi was a Mentor for the Sâdî Order and had also been granted permission to teach the beliefs and customs of the Kadirî, Ushshakî, Mevlevî, Bektashî and Rufaî orders26. After a while, Ziyâ Efendi granted Oruc Bey permission to teach the paths of these orders and also presented him with an ijazet (written ratification) to teach the path of the Sâdî order. The last section of this icazet contains the following story by His Holines Sadeddin Cibavi, written in slightly different words and in Ottoman script.

“It was rumoured that Saadeddin Cibavi, who had settled in the village of Cebâ between Havran and Damascus, had become involved in local banditry. His father Sheikh27 Yunus esh-Sheybanî, who became very troubled on hearing that his son was even chief of these bandits, went into Halvet and prayed for his son’s redemption. These prayers were answered and Sadeddin gave up his sinful activities, repented and embarked on the path of his father’s order.

According to sources, one night Sadeddin dreamt that eleven men on white horses appeared before him and his friends. One of these horsemen recited the following Ayet (Qoranic verse): “Has not the time come for the believers to chant the name of Allah and feel a deep shudder due to the Qoran that has been revealed through Him?” (Hadid 57, 16). Whereupon Sadeddin and his friends fainted and fell from their horses. Later, when they regained consciousness, one of the horsemen said: “Sadeddin! I am your Prophet Muhammed (mPbuH) and these are my ten companions”, whereupon he anointed Sadeddin’s chest and asked him to repent, suggesting that he should chant to God (zikir). He put a mantle around Sadeddin’s shoulders and brought out three dates sent by His Holiness Ali over which he had exhaled, and gave these to Sadeddin to eat, saying, “Oh Sadeddin! Take these. They are for you and all your descendants until doomsday comes.”

This event depicts the innate inheritance of the order by Sadeddin Cibavi directly from Our Prophet (mPbuH). The details of this event were later to become elements that determined the character, modus and practices of the Sadiyye Order.

After this event, Sadeddin went to Mecca where he started to traverse the path of the Order and finished his education on Sufism at the side of his father Yunus esh-Sheybanî, founder of the Sheybaniyye branch of the Medyeniyye order. After receiving the mantle of the Order from his father, he returned to Ceba, where he constructed a mosque and a hermitage, and set about his duties for the Order.28

Oruc Bey was the Sheikh of these six29 orders and known as ‘Sheikh Ezel’ (The Eternal Sheikh).

ORUC BEY’S PRAYER30

Euzubillâhimineshsheytânirrajim

Bismillâh-irrahmân-irrahim.

Elhamdu lilâhi rabbil’âlemiyn.

Errahman-irrahiym.

Mâliki yevmiddin.

İyyâke na’budu ve iyyâke neste’iyn.

İhdina-siratal-mustekiym

Sirâtalleziyne en’amte ‘aleyhim gayrilmagdubi ‘aleyhim veladdâliyn. (Âmin)

Innallâhe ve melâiketehi yusallune alen nebiyyi yâ eyyuhellezine amenu sallu aleyhi ve sellimu teslimâ. (Âmin)

Allâhumme salli ve sellim ve bârik âlâ seyyidinâ Muhammedin ve âlâ, âlihi ve eshâbihi ejmain.

Subhane rabbike rabbil izzeti ammâ yasifune ve selamun alel murselin velhâmdulillâhi rabbil âlemin.

Esselatu vesselam aleyke yâ Resulullah

Esselatu vesselam aleyke yâ habîballah

Esselatu vesselam aleyke yâ halilallah

Esselatu vesselam aleyke yâ nebiyyallah

Esselatu vesselam aleyke yâ safiyallah

Esselatu vesselam aleyke yâ hayre halkillah

Esselatu vesselam aleyke yâ nure arshillah

Esselatu vesselam aleyke yâ emine vahyillah

Esselatu vesselam aleyke yâ men zeyyenehullah

Esselatu vesselam aleyke yâ men sherrefehullah

Esselatu vesselam aleyke yâ men kerremehullah

Esselatu vesselam aleyke yâ men azzemehullah

Esselatu vesselam aleyke yâ men alleme hullah

Esselatu vesselam aleyke yâ seyyidel murselin

Esselatu vesselam aleyke yâ imâmel muttakin

Esselatu vesselam aleyke yâ hâtemen nebiyyin

Esselatu vesselam aleyke yâ rahmetellil âlemin

Esselatu vesselam aleyke yâ shefiul muznibin

Esselatu vesselam aleyke yâ rasule rabbilâlemin

Salavatullâhi ve melâiketihi ve enbiyâihi ve Resulihi ve hameleti arshihi ve jemii halkihi âlâ seyyidinâ Muhammedin ve âlâ, âlihi ve eshâbihi ejmain.

(Allâhumme salli âlâ seyyidinâ Muhammedin abdike ve Nebiike ve Resuliken nebiyyil ummiyyi ve âlâ âlihi ve sahbihi ve sellim) x 3

(Allâhumme salli âlâ seyyidina Muhammedin innebiyyil melihi sahibil makamil âlâ vellisanil fasih) x 3

Allâhummej’al efdâle salavâtike ebedâ ve enmâ berekâtike sermedâ ve ez kâ tahiyyatike fadlan ve adedâ âlâ eshrefil halâikil insâniyye ve mejmâil hakâikil imâniyye ve turit tejelliyâtil ihsaniyye be mehbitil esrârir rahmâniyye ve arusil memleketir rabbâniyye ve vasitati ikdin nebiyyin ve mukaddimi jeyshil murselin. Ve kâidi rekbil enbiyâil mukerremin ve efdalil halki ejmain hâmili livâil izzil âlâ. Ve mâliki ezimmetil mejdil esnâ shâhidi esrâril ezel. Ve mushâhidi envaris sevâbikil uvvel. Ve terjemâni lisânil kidem, ve membail ilmi vel hilmi vel hikem, mazhâri sirril judil juziyyi vel kulli ve insâni aynil vujudil ulviyyi vesuffli.

Ruhi jesedil kevneyn x 3

Ve ayni hayatid dâreyni el mutahakkiku bi a’lâ rutebil ubudiyye vel mutahalliku bi ahlâkil makâmâtil istifâiyye.

(Selam) El halilil âzam vel habibil ekrem seyyidinâ Muhammedin Ibn-i Abdillah Ibn-i Abdil Mutallip ve âlâ Sâiril enbiyâil murselin ve âlâ melâiketikel mukarrabin.

Ve âlâ ibadillâhis sâlihin, min ehlissemâvâti vel ehlil erdin ve gafele an zikrikel gâfulune, ve sellim ve radiyallâhu ta’alâ an eshâbi Resulillahi ejmain.

12 A gathering of Sufis to perform the whirling rituals of the Mevlevite and other orders. I will give detailed explanation on this in the following chapters.

13 Dergah is a sacred place where dervishes of a certain order gather or live.

14 A monthly magazine that was published by the above-mentioned Meta Psychic Investigations and Scientific Research Association.

15 The practice of regression to past lives under hypnosis.

16 A great Sufi and a virtuose Ney player known for his satirical poems targeting politicians and the general state of affairs. A Ney is a reed flute, usually associated with the Mevlevite order or Sufism in general. Neyzen means ‘Ney player’.

17 Imam is a religious minister who leads the prayers and who also has other duties.

18 Agabey literaly means elder brother and is used very commonly for show respect to people who you are close to and are older in terms of age.

19 A former Soviet Republic in the Caucasus populated mainly by Tatars ( a Turkic tribe) which now is a part of the Russian federation.

20 DNA is able to Illuminate Islam’s Lineage -https://www.thenational.ae/uae/dna-could-illuminate-islam-s-lineage-1.504829

21 A Turkic tribe

22 https://www.haplogroups.org/haplogroup-j1-y-dna-m267

23 An Islamic practice of seclusion, like that of Tibetan hermits.

24 Baba and Dede are titles of mystical Masters.

25 A place where followers of the Mevlevite Order gather, live or perform religious practices.

26 Orders or Tarikats are dervish groups where a certain path is followed to reach enlightenment

27 Sheikh here means a spiritual Master of an order – in this case the Sheybani order.

28 Http://www.rifai.org/sufism/turkce/tarikatler/sadiyye/ikinci-dogumu, last access: 15-09-2018

29 Kadirî, Ushshakî, Mevlevî, Bektashî, Sâdî and Rufaî orders.

30 Oruc Bey was given the prayer of the Kadiri Order known as the Evrad-i Sherife-i Kadiriyye. These prayers are chanted regularly at certain times.