5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

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0 1 2 Dec. 17 18 June 1585 994 868 255 1617 1027 900 288 1650 1061 933 322 1682 1094 965 355 1715 1128 998 389 1748 1162 1030 422 1780 1195 1063 456 1813 1229 1095 489 1845 1262 1128 523 1878 1296 1160 556 1911 1330 1193 590 1943 1363 1226 624 1976 1397 1258 657 2008 1430 1291 691 3 4 Nov. 19 20 21 May 5 6 7 Oct. 22 23 24 April CHART IV 8 9 10 Sept. 25 26 27 March - 140 - 11 12 13 August 28 29 30 Feb. 14 15 16 July 31 32 33 34 Jan. Hadrat Muhammad Mustafâ ‘sallallâhu alaihi wa sallam’ possessed all spiritual and material realities and superiorities; hence, being alone or being together with others, being single or getting married are all useful for his Ashâb and for his Ummat. Therefore, both ways are appropriate for his Ummat, the moderate way being preferable. Since priests were ordering everyone to live like monks and to abstain from marriage, the Prophet Muhammad Mustafâ ’sallallâhu alaihi wa sallam’, in order to terminate this way of life, prohibited his Ashâb (Companions) to live a bachelor life, by saying, “Islam does not contain monkhood.” He also said in another hadîth, “Getting married is my sunnat; whoever does not follow my sunnat is not one of my Ummat.” Numerous similar hadîths annihilated the wrong ideas imposed on the minds of people. Also the thought of “Allâhu ta’ala can only be approached by living like a monk” was removed from the hearts. People who
lived during the first two hundred years, which was the time of the Ashâb al-kirâm and the Tabi’în ‘radiy-Allâhu ta’âlâ ’alaihim ajma’în’ knew that these hadîths were said in order to refute the wrong allegations of priests. When this era was over, different hadîth-i-sherîfs were emphasized. These hadîths informed us that there are good aspects to bachelorhood and to married life depending on the special situations of those involved. Rasûl ‘alaihissalâm’ said, “After two hundred years, the best of you is the one who is hafîfulhâz.” When he was asked the meaning of hafîfulhâz he said, “The person who has no wife or child.” Great scholars like Bishr al-Hâfî, Bâyazîd al-Bistâmî and Abul-Huseyn Nûrî were all bachelors. This hadîth-i-sherîf reveals the honor and superiority of these great scholars and those like them who lived two hundred years after the Hijrat. The second reason: The Ashâb al-kirâm, Tabi’în and Taba al-tabi’în lived in the best of times; thus, their belief (îmân), patience (sabr), asceticism (zuhd), and tawakkul were very strong and valuable. The following hadîth-i-sherîf praises them by saying, “The best of times is my era. Then the time which is next to mine. Then the Muslims of the era next to them. Following these, lying will become a widespread practice. (Some) people will bear false witness even without being asked to do so.” The nafs of these great personalities would not attach themselves to the means which the Sharî’at disliked, and would not incline to earn through ways of harâm because they increased their tawakkul, zuhd, and ridâ (consent) by being close to Rasûlullah ’sallallâhu alaihi wa sallam’, and by attending his sohbat. However, later generations could not be like them. The third reason: Hadrat Muhammad Mustafâ ‘sallallâhu alaihi wa sallam’ knew through the nûr (light) of prophethood and through the correct firâsat (intuition) that the religion of Islam would be spread throughout the world by the Ashâb alkirâm, Tabi’în and Taba al-Tabi’în ’radiy Allâhu ta’âlâ anhum ajma’în.’ He encouraged marriage so that those who would spread the religion of Islam throughout the world, and those with whom the Islamic religion would be strenghthened, would multiply. For these three reasons, marriage was necessary during the time of the Ashâb al-kirâm, Tabi’în and Taba al-Tabi’în - 141 -
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Waqf Ikhlâs Publications No: 5 Se
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Bismi’llâhi ’r-rahmâni ’r-r
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order to cope up with the western i
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TAM İLMİHÂL SE’ÂDET-İ EBEDİ
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concerned) without any substitution
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Allah’s sake”, and then says th
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floating debts that are to be paid
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spare rooms of one house. It is not
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672 grams. One majidiyya [An Ottoma
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written in a fatwâ of Ebussu’ûd
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current prices of the day when it w
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those that are obtained after the y
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They are valid everywhere. They are
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mean to say that one should not giv
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saying that in consequence they rem
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according to Imâm-i-Muhammad, also
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to Imâm-i-a’zam and Imâm-i-Zufe
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to a waqf, its kharâj must still b
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of Islamic Shari’a that deals wit
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nine heads two calves over one year
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ich man’s slave or small son. If
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given alms for himself. Later he wi
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unlike other insurance policies. It
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those who serve pious foundations,
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two places in the Qur’ân. The th
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When he asked the reason his father
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was a hâfiz [savant of hadîth], i
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7 - The fast that is harâm. It is
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Sha’bân). On the other hand, it
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Ramadân and Shawwâl.” It is sta
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no longer illuminates the mountains
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per cent mixed with saliva, if one
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is taken into the mounth.” The sa
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strongly believes that she would be
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she does not begin it anew. She com
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Hanbalî. As one person’s fitra c
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sâ’ of wheat is lighter than 364
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house, shop, [workshop or lorry] ,
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addition for ’Iyd. If the rich ma
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eing a qurbân though it was suitab
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Allah’s name. If one does not do
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shar’î [1] : optional and indisp
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he gives away the living animal or
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foundation is like building a mosqu
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Page 91 and 92: days. If the animals are killed bef
Page 93 and 94: when goods in whose comparison ther
Page 95 and 96: people living near that Walî’s t
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Page 99 and 100: disbeliever. For, a person who give
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Page 103 and 104: a quarrel between two Muslims or be
Page 105 and 106: A person who performs the hajj is c
Page 107 and 108: and possessions it is not fard to g
Page 109 and 110: supererogatory hajj even when he ha
Page 111 and 112: command him to come back. In Ukûd-
Page 113 and 114: It is necessary to provide the cond
Page 115 and 116: a parcel or the like on your head,
Page 117 and 118: Women do not shave or clip their ha
Page 119 and 120: off their ihrâm till after throwin
Page 121 and 122: Muzdalfa or on the way. It is permi
Page 123 and 124: called Rukn-i-Iraqî, with its twen
Page 125 and 126: the Prophet’s ‘alaihis-salâm
Page 127 and 128: Its doors were no more than hanging
Page 129 and 130: article which has deeply hurt Musli
Page 131 and 132: Zoroastrian feast. On the other han
Page 133 and 134: couplet above denote the following
Page 135 and 136: Those who say that it began before
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Page 139: Zu’l hijja 1 2 3 4 5 6 7 ’Eid Q
Page 143 and 144: one who is religious. A person who
Page 145 and 146: Madhhab to have two Muslim witnesse
Page 147 and 148: Hanbalî Madhhabs the walî has to
Page 149 and 150: not be sahîh. He has to say, “I
Page 151 and 152: MAHR - Kitâb-ul fiqh alal-madhâhi
Page 153 and 154: A hadîth-i sherif in the book Riy
Page 155 and 156: elatives even if they are not relat
Page 157 and 158: Muslim. She becomes a renegade at t
Page 159 and 160: “I have accepted this nikâh with
Page 161 and 162: authorized as the proxy] to know th
Page 163 and 164: cousin who does not have a walî cl
Page 165 and 166: nikâh. A Muslim who is to get marr
Page 167 and 168: A person who gets married should do
Page 169 and 170: country and if, later, the coins lo
Page 171 and 172: Muslims. For this purpose it is put
Page 173 and 174: case with an illegitimate child. On
Page 175 and 176: commandments and prohibitions of Al
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Page 179 and 180: create any effectiveness in medicin
Page 181 and 182: It is an important sunna to recite
Page 183 and 184: the rights, the dead person has bee
Page 185 and 186: While explaining the thirteenth big
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Page 189 and 190: Thus washing and shrouding will be
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times. As each side is washed, wate
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performed for all of them if most o
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is not sufficient to cover the awra
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put) and the salât (of janâza) is
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15 - THE SALÂT of JANÂZA The sal
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jalla thenâuka” are added in the
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elieved that the corpse has putrefi
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corpse, be it his relative. We have
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the wooden shafts. You do not pass
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who shuns this responsibility by un
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the four Madhhabs that the grave si
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Arabic expression: “A’zamallâh
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passed away in 929 hijri. He says i
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deceased person will be relieved fr
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is a very ugly bid’at to read the
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do them (on your behalf). For this
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It is stated in the book Fatâwâ-i
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18 - BENEFITS of VISITING GRAVES L
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Bayhakî conveys from Sa’îd bin
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person who places such a source in
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savants of Mâlikî, says, “Allâ
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Bahâeddîn-i Bukhârî!” [1] It
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to the deceased by the living is to
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performed today are incompatible wi
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fidya out of that property. It is w
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to say, “I give you these as a pr
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gold coins. Hence, one gold coin ab
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giving (the gold coins) to the poor
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It is written in Majma’ul anhur a
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(5) If none of the inheritors menti
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Paternal sister gets the sudus when
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uterine) do not lapse from being he
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his children and friends. He should
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should be given to the poor. So-and
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chapter. Of the six fards, which ar
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number of their owners, the least c
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Here also, there are two cases: Fir
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are the fâsid [1] grandfathers, th
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wrote about Majalla and explained f
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progressive and exalting medicines.
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depends on various conditions: Hal
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sweetness coming from Him. For, pai
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A’ûdhu billah-imin-esh-shaytân-
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5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

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