1 - Endless Bliss - Hüseyin Hilmi Işık

oneself as having given it up. This means to obey the Sharî’at
in doing everything. It is necessary to obey the Sharîat in doing
everything. It is necessary to obey the Sharî’at while eating,
while drinking, while dressing and while setting up a home. It is
necessary not to go beyond the commandments of the Sharî’at.
It is fard to give the zakât of gold and silver, of commercial
goods and of the quadruped stock animals that graze on the
grass and plants in the field. It is certainly necessary to give
their zakât.
A person who has been ornamented with obeying the
Sharî’at has escaped the harm of this world and has procured
the next world. The person who cannot abstain from the world
even nominally may be said to be a munâfiq. [see fn. 11 in
article 19] His saying that he has îmân will not rescue him in the
next world. It only protects his property and his life in this world.
Translation of a Persian couplet:
Well, I have told you the essence of the matter;
Either get annoyed or follow my advice.
Who is that manly, fortunate person who will lend an ear to
this right word, despite the striking appearance of this world, its
servants, maids, delicious foods, various sherbets, ornamented
and attractive dresses and many pleasures?
Translation of a Persian couplet:
The weight of the pearls has deafened your ears,
What can I do, none of my cries and laments he hears.
[The word ‘Dunyâ’ (the world) is an Arabic word which is the
feminine form of the word ’ednâ.’ That is, it is a superlative
noun. Its infinitives is ‘dunuw’ or ‘danâed.’ If it comes from the
first one it means the closest.’ The word ‘dunyâ’ in the ayât-ikerîma
which purports, “We adorned the closest skies with
lights,” has this meaning. If it comes from the second one it
means ‘the worst.’ Sometimes it has been used with this
second meaning. For example, in the hadîth-i sharîf, “The
base, the infamous things are mal’ûn,” it has this second
meaning. That is, it means, ‘Dunyâ is mal’ûn.’ Base things are
those which are harâm and makrûh. Property has not been
blamed because Allah considers property to be prosperity. An
example which will prove this word of ours to be right is the
property which Hadrat Ibrâhim (salawâtullahi ’alaih) had. He
was the second highest person among mankind. His cattle, half
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