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Cemâl Halvetî velûd mutasavvıflardan biridir. Eserlerinde genellikle sûre ve âyetlerin işâri tefsir ve yorumları, kırk hadis geleneğinde olduğu gibi bazı hadislerin şerh ve izahı, zikir ve uygulama şekilleri kelime-i tevhid, etvâr-ı seb’a, tarikatın âdâb ve erkânı gibi konulara yer vermiştir. Tarikat faaliyetleri çerçevesinde ilmî ve uygulamaya dönük mezkûr konular yanında uygulayıcı konumunda bulunan ve tarikatların insani unsurlarından olan sûfîlere de değinen Cemâl Halvetî, Risâle-i sûfiyye adlı eserinde sûfî kavramının tanımı ve bir sûfînin hangi vasıflara sahip olması gerektiği hususlarını etraflıca ele almıştır. Cemâl Halvetî mezkûr eserinde sûfînin tanımını manzum bir şekilde yapmıştır. Ona göre sûfîliğin temel şartı zühd, fakr, sıdk ve aşk ehli olmaktır. Bunun yanında sûfî zâhir ve bâtın temizliğine özen göstermeli, şer’i hükümlere azami riayet etmelidir. Dolayısıyla yaptığı tanımlamanın temelini de bu kavramlar oluşturmaktadır. Cemâl Halvetî’nin yapmış olduğu sûfî tanımının esasen sadece tarikat ehliyle ilgili bir insan modeli çizmek yerine genel itibarıyla güzel ahlâklı insan modeli olduğu söylenebilir.
He is one of the worshippers. In his works often the signs of the Qur’an and the signs of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an and the interpretations of the Qur’an. In the context of the activities of Tarikat, the knowledge and practice of the Mescur issues along with the practical position of the Mescur and the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur of the Mescur. He has made a great deal of excitement in his work, and he has made a great deal of excitement. The basic condition of self-righteousness is to be humble, poor, humble and loving. It is the worship of the righteous, and the righteousness of the righteous, and the righteousness of the righteous. This is the basis of the concepts that they define. Cemâl Halvetî’s defining of the saffy is basically a good moral human model in general, instead of drawing a human model related to the taricate.
Jamal Khalwati is among the most productive sūfīs. In his works, he generally included topic such as the ishāri exegesis and interpretation of sūrahs and verses, the reservation and explanation of some hadiths as in the tradition of forty hadiths, dhikr and its forms of practice; kalimah al-tawhid, athwār al-sab’a, and the etiquette and manners of the tariqah. In addition to the aforementioned scholarly and practical issues within the framework of tariqah activities, Jamal Khalwati also touched upon sūfīs, who are the practitioners and human elements of tariqahs, in his work titled Risalah al-Sūfīyyah, he dealt in detail with the definition of the concept of sūfī and the qualities a sūfī should possess. In the aforementioned work, Jamal Khalwati defined the definition of a sūfī in verse. According to him, the basic condition of being a sūfī is to be a person of zuhd, faqr, faithfulness and love. In addition, the sūfī should pay attention to the purity of the inner and outer worlds and observe the rules of the shari’ah to the utmost. Therefore, these concepts form the basis of his definition. It can be said that Jamal Khalwati’s definition of a sūfī is essentially a model of a person with good morals in general, rather than a model of a person who is only a follower of the tariqah.
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