The full name of the work is "Cilâüî-hâr fi'l-bâtın ve'z-zâhir". It means ideas that are manifested in the world of the divine, especially the heart and heart of the person. In this case, it is possible to translate the name of the work into our language as "The idea reflected in the world of the heart on the subjects of the world of the heart".

There are writing copies of the work in various logs. These:

1- Oracle Inc. Central Ktp., Sufism, nr.: 15741.

2- Suleymâniye Ktp., Vehbî nr.: 685 from Baghdad.

3- Suleymâniye Ktp., Reşit Efendi, nr.: 369.

4- Suleymâniye Ktp., Haci Selim Agha, nr.: 586.

5- Istanbul Unv. Central Ktp., Arabic, nr.: 2325.

6- Damascus al-Esedü'l-Vataniyye Ktp., nr.: 4849.

7- Damascus al-Esedü'l-Vataniyye Ktp., nr.: 8417.

Cilâü'l-hâtır, which we have never seen any editions of before, was published in Damascus by Khalid ez-Zer'î and Abdünnâsır Sırrî as a result of the last two writing copies in the ranking above (1997, second edition, 232 p.).

The work has been translated into two defâ English:

Cilâü'l-hâdir is a detached collection like al-Fethu'r-rabbânî, which brings together the sermons of Abdulkâdir Geylânî and is the tradition of al-Fethu'r-rabbânî. It consists of councils or conversations. The completeness of these sermons and conversations is about sufism. The first conversation was 9 Receb 546/1152, and the last assembly was 24 Ramadan 546. In other words, Cilâü'l-hâir brings together the sermons of Abdulkâdir Geylân for about 2.5 months. The identity of the person who compiled the sermons is not known.

CİLAÜL HATIR

Copy of the translation and Istanbul Inc. Central Log, Arabic Writings, nr.: Based on 98 variance writing copies registered in 2325. In translation, we wrote the words as appropriately as possible to the daily pronunciation and tried to use understandable Turkish. Of course, the great prophet and orator Abdulkâdir Geylânî has a unique, very sweet and esary style, as well as a unique style of speech and a way of speaking. When translating the work, we took care that his style was not lost and we wanted to make the reader feel this style. The translation of the reclamation is undoubtedly one of the most important problems in a translation. We've been through this. Instead of translating some words that were estually habilit from time to time and did not fully match the meaning, we gave the close meaning (...) in Turkish with that concept. Where necessary, we made further statements in the footnote and wrote Acirc;yetleri bold and hadîs with italic letter characters. And we showed the sources of the Acirc;yets and the hadîs we could find -- the source of many of the hadîs -- shown in the falsified copy -- in footnotes. We have both hijrily and miladyally signed the deaths of the individuals in the text. The meslic (chat) numbers of both the story and the copy of the manuscript we used were not equal to each other, and the beginning and end places of the conversations differed from each other. We were based on both sources when determining the number of chats; thus, a total of 52 conversations appeared. However, it is difficult to claim that each of these conversations is detached and that one is not the master of the other. Again, there are no topics in either source. We put the topic on ourselves. We do not think that this title is the most appropriate title for the subject. when examined, it will be seen that many topics are mentioned in a chat. In this respect, when giving headlines, we took into account that they were the subjects that were most strikingly emphasized in that conversation.

" and Acirc;rif has such a way that he sees how close he is to God; He knows how close God is to his own heart. He sees the souls of angels and nebis. He sees the souls and hearts of the Siddies. He watches their positions and positions. All this happens deep in his heart and in the purity of his secret. He is in eternal comfort with his Lord. It is a means that receives from his Lord and distributes it to His people. And if God and His remembrance are with you, do not be afraid. Your heart is thched by His qur'an. Satan, hevâ and the bark from the world run away from you. If you turn away from the yummy, the devil, and the life that comes from the world, the heresy will come to you. Then the angel will come to you. Finally, it comes to you from the Right that this is the goal" In this third book of the Gelâni Library, published for the first time in Turkish, Gavs-ı azamruhs and the hearts continue to appeal, teaching the subtleties of sufism and the principles of this path.

ABDULK and Acirc;DÎR GEYL and Acirc; NÎ

His full name is Gavs-ı A'zam , Bâz-ı Eşheb Muhyiddîn Abu Mohammed Abdulkâdir b. Abu Sâlih Mûsâ ez-Zâhid al-Geylânî al-Hanbelî. It came to the world in 470/1078 in the village of Büştîr in Neyf Town, geylân region, which is located on the northwest side of Iran, south of the Caspian Sea. Nesebi is both a seyyed and a sheriff, as he reached Ehl-i Beyte with both The Prophet Hussein and the Prophet Hashan.

After doing his first education in his hometown, he came to Baghdad at the age of 18 from the major centers of knowledge of zamâ and collected the religious knowledge from the leading teachers of the time. He received his first sufism from the famous sûfî Hammâd ed-Debbâs (v. 525/1130) and later wore a cardigan-i cult from Abu Sa'd al-Muharrimî (v. 513/1119).

CİLAÜL HATIR

He was not married for a while, and then, with his own chastity, he married on the work of the Prophet, and a total of 49 children came to the world, including 29 of his four women, boys and 22 girls. And his grandchildren have made a very important contribution to his understanding of religion and sufism in the development and became a great cult all over the Islamic world.

Abdulkâdir Geylânî died on a Saturday night at the age of 91 at the age of 8.4.561/16.2.1166. Today, his holiness is buried in his tomb in Baghdad, the scene of the visit.

Today, more than 50 works consisting of heirs, poems, factions and duâs are recorded in various logs of the world, including abdulkâdir Geylânî.

Among his important works we can count the following:

Al-Gunye li-tâlibî tarîkı'l-Hak,

al-Fethu'r-rabbânî,

Fütûhu'l-gayb,

Dîvân.

CALENDAR: ABOUT THE MUELLİf AND HIS WORK 13

A.ABDULK and Acirc;Dİr GEYL and Acirc; NÎ 13

Cİl and Acirc; U'L-H and Acirc; TIR Fl'L-B and Acirc; TIN VE'Z-Z and Acirc; HlR 17

1.CHAT: ENVY-SAD and Acirc; FLOOR (SAMİM) 18

2.CHAT: MÜ'MİN-MÜN and Acirc; FIK 22

3.CHAT: RIZ and Acirc;-TEVBE 25

4.CHAT: SLEEP OF THE ARCHIBUES 31

5.CHAT: SAF and Acirc;-HEL and Acirc; L LOKMA-SABIR 33

6.CHAT: ZÜHD-ORDEAL 38

7.CHAT: CHAT-SAD and Acirc; KAT 43

8.CHAT: REAL FACTOR-KASR-I EMEL 48

9.CHAT: PREPARATION FOR DEATH 52