heart is congenitally like a pure mirror. Acts of worship increase the heart’s purity and polish it. Bid’ats and sins darken the heart, so that it can no longer receive the fayzes and nûrs coming to it by way of love. Salih Muslims sense this moribund state and become worried. They do not want to commit sins. They want to perform more acts of worship. In addition to performing five prayers of namâz daily, they wish they could perform more. The human nafs relishes committing sins; it feels as if it is something useful. All bid’ats and sins nourish and strengthen the human nafs, which is an enemy of Allâhu ta’âlâ. An example of this is calling the Azân through a loud-speaker. Rauf Ahmad, one of the successors of ’Abdullah Dahlawî, states as follows in his foreword to Durr-ulma’ârif: “It is harâm to read or recite the Qur’ân al-kerîm or perform other duties by using musical instruments called ‘mizmârs’.” An example is to call the Azân through a loud-speaker. [It is stated as follows in the Shâfi’î books entitled al- Muqaddima-t-ul-hadramiyya (by ’Abdullah bin ’Abd-ur-Rahmân) and al-Anwâr li-a’mâl-il-ebrâr (by Yûsuf Erdebîlî, d. 799 A.H.): “For being sahîh in the Shâfi’î Madhhab, the act of following an imâm (conducting a namâz in jamâ’at) in a certain mosque (to be performed) by a Muslim outside (of) that mosque, there are three conditions to be fulfilled: 1) He has to (be in a position enabling him to) see the imâm; 2) He has to hear the imâm; 3) There should not be a distance of three hundred dhrâ’ (300x0.42=126 metres) between him and the hindmost line (of the jamâ’at).” Neither in the Hanafî Madhhab nor in the Shâfi’î Madhhab is a namâz sahîh (valid) which is performed by following a far-off imâm who is seen and heard on television. It is an act of bid’at to vitiate the acts of worship by adding to them such practices as they did not contain during the times of the Salaf-i-sâlihîn. As is understood from the hundred and fourth âyat of Nisâ Sûra, people who practise the bid’at of attenuating the performances such as azân (adhân) and namâz with radios, televisions and loud-speakers, will go to Hell. The voice heard from a loud-speaker or from the radio is not the azân itself, but it is something very similar to it. By the same token, a person’s vision in a mirror or a photograph is not the person him or herself, but it is something quite similar, despite the exactitude in appearance.] WÂJIBS of NAMÂZ: Wâjibs of namâz in the Hanafî Madhhab are as follows: Not to recite anything after (reciting) the “Subhânaka...” (when you are performing namâz in jamâ’at) behind the imâm. For the imâm (when conducting namâz in – 122 –
jamâ’at) and for a Muslim who is performing namâz on his own, to say the Sûra called Fâtiha sherîfa once at each of (any) two rak’ats of a namâz that is farz and at every rak’at of any other kind of namâz. To say (an additional Sûra called) the Dhamm-i-Sûra once at each of the first two rak’ats of a namâz that is farz and which contains four or three rak’ats and at each and every rak’at of any other kind of namâz. To apportion the Fâtiha-i-sherîfa to the first two rak’ats in a namâz of three or four rak’ats. To pass from one farz to another farz. To recite the Fâtiha before (reciting) the dhamm-i-sûra. To sit for the Qa’da-i-ûlâ (first sitting posture). To make the (two) sajdas one after the other. To say the (prayer termed) Tehiyyât during the Qa’da-i-âkhira (last sitting posture). To exit the namâz saying the Salâm, (i.e. to say, “Es-salâm-u- ’alaikum wa rahmatullah.”) To say the prayers called Qunût during the Salât-i-witr. During the performance of the namâz of ’Iyd, to say the additional takbîrs. To say the prayers (to be said during namâz) with ikhfâ’, (i.e. in a whisper,) whereat they are to be said with ikhfâ’, and with jehr, (i.e. audibly,) whereat they are to be said with jehr. To observe the Ta’dîl-i-erkân as you perform namâz, [which means, as was explained earlier in the text, to stay motionless for a length of time that would allow you to say, “Subhânallah,” during the rukû’ and during the qawma, –which means the standing position after straightening up from the position of rukû’–, and during the two sajdas and during the jalsa, –which means the sitting posture betwen the two sajdas–.) These motionless stances during namâz are called ‘tumânînat’.] To make the sajda of Tilâwat if you say an âyat of Tilâwat during namâz or if you hear the imâm say one (during namâz in jamâ’at). Tho make the sajda-i-sahw (when necessary). (The sajda-i-tilâwat and the sajda-i-sahw are explained in the sixteenth chapter of the fourth fascicle of Endless Bliss.) In namâzes that are farz and which contain four rak’ats, to stand up immediately after saying the (prayer called) Tehiyyât, without lingering, at the Qa’da-i-ûlâ. To adapt yourself to the imâm in all cases. According to a qawl, to perform the farz namâzes in jamâ’at unless you have an ’udhr, (i.e. a good reason dictated by Islam,) to hinder you from doing so. After each of the twenty-three farz namâzes that you perform from the morning prayer of the ’Arafa Day (which is the day previous to the first day) of the ’Iyd of Qurbân till late afternoon prayer on the fourth day of the ’Iyd of Qurbân, (that last prayer included,) to say the takbîr-i-teshrîq, (which is explained in the twenty-second chapter of the fourth fascicle of Endless Bliss.) – 123 –
Se'âdet-i Ebediyye ENDLESS BLISS Fourth Fascicle
Subjects relating to belief of ahl as-Sunnat are quoted from famous Ahl as-Sunnat scholars' books.Various aspects of Hanafi Fiqh are explained, e.g., taharat, najasat, ghusl, wudu, tayammum, water, satr, women's covering themselves, adhan, iqamat, namaz, traveler's namaz, juma prayer, and music
THE BOOK ‘O SON’
Al-hamdu lillâhi Rabbil ’âlamîn. Wa-s-salâtu wa-s-salâmu ’alâ
Rasûlinâ Muhammadin wa Âlihi wa Sahbihi ajma’în.
1– O son! Collecting from books written by the scholars of the
Hanafî Madhhab three hundred and sixty hadîth-i-sherîfs and
forty-four khabars and also the seven essentials and the five rukns
and the seven wâjibs and the fourteen sunnats and the twenty-five
mustahabs and the fourteen mufsids of namâz, I have explained
them for you. Adapt your acts and deeds to these teachings so that
you attain fayz and nejât (salvation)!
2– Also for your information, I have collected a thousand and
ninety âdâb (adabs) for you and for other young Muslims like you.
If you adapt your actions and acts of worship to these teachings,
they will be sufficient for you. If you laze, disobey Allâhu ta’âlâ
and cease from these practices and manners, you will be afflicted
with slavery and disgrace in the world and subjected to torment in
the world to come.
If you live up to them and advise your Muslim brothers to do
the same, it will be useful for you. They will say blessings over you.
And Haqq ta’âlâ will accept their invocations. For, a slave will be
pardoned on account of another slave’s invocations for them.
Halâl, harâm, and the doubtful,What is harâm to eat and things that are harâm to use, Wine, and alcoholic beverages. Is tobacco-smoking sinful?, Isrâf (wastefulness), fâiz (interest), and tobacco-smoking, Manners (âdâb) that must be observed when eating and drinking,(Siblings through) the Milk-Tie, Nafaqa, and rights of neighbours,Islam, and the woman...
Translations of letters from Imam-i Rabbani's Maktubat and Sayyid Abdulhakim Arwasi's books. Subjects include kinds of hadiths, justice, qada, qadar, madhhabs, bid'ats, fiqh, shafa'at, corrupt religions, Islam&Science and various aspects of sufism.
The Turkish original of the book Se’âdet-i Ebediyye consists of three parts, all of which add up to more than a thousand pages. We have translated the entire book into English and have published six individual fascicles. Se’âdet-i Ebediyye is a book prepared according to the Hanafî Madhhab. There is not a bit of knowledge or word which does not confirm the creed of the Ahl-i Sunnat and Jamâ’at in this book. This is the first fascicle. We invoke Allâhu ta’âlâ to help us deliver it to our dear readers.
There are two hundred and forty (240) chapters in Se’âdet-i Ebediyye, and it consists of three parts. Forty-one of the ninety-eight chapters in the first part, thirty-four of the seventy-two chapters in the second part and thirty-three of the seventy chapters in the third part are translations of the letters in the Persian original of Maktûbât (The Letters) by Hadrat Imâm-i Rabbânî ‘rahmat-Allâhi ’alaih’ . A few of them are translations of letters by Hadrat Muhammad Ma’sûm ‘rahmat-Allâhi ’alaih’. The remaining chapters are taken from many valuable books. Maktûbât by Hadrat Imam-î Rabbânî consists of three volumes (I, II, III) and they contain five hundred and thirty six letters. All of them were published in two volumes in Pakistan in 1392 [1972 A.D.], and it was printed by offset in 1397 [1977 A.D.] in Istanbul. Maktûbât by Hadrat Muhammad Ma’sûm, his son, is also of three volumes (IV, V, VI). The volume number and the number of each letter translated is given below. The additions in brackets are explanations made by the translator, (i.e. Hadrat Hüseyn Hilmi Işık 'quddisa sirruh'.).
Subjects relating to belief of ahl as-Sunnat are quoted from famous Ahl as-Sunnat scholars' books.
Ethics of Islam is taken from the book Berîka by Muhammad Hâdimi. Immorality and ways to get rid of it; 40 depravities and cures to them; usefulness of ethics; what is a soul; strengths of a soul; Personalities emanating from wisdom, courage, chastity and justice are extensively explained.
THE SUNNI PATH
The beginning of (The Sunni Path), the book by a statesman of the Ottoman Empire Ahmet Cevdet Pasha (Ma’lûmat-ı Nâfia=Beneficial Information), gives a succinct information about how to believe in the religion of Islam and makes the classification of the science of Islam. Imâm-ı Gazâli, one of the greatest savants of Islam, briefly explains the explanations of Ahl-i-sunnat savants of the true religion of Islam preached by Muhammad ׳alayhissalâm. In addition to this, the life of Imâm-ı A’zam Ebû Hanifa, a great Ahl-i-sunnat savant, is summarized in the book (The Sunni Path). Besides, given are an answer to the slanderers and an explanation to (How to be a True Muslim?)
BELIEF AND ISLAM
star This work, Belief and Islam, originally was written in Persian under the title I’tiqâd-nâma by Hadrât Mawlânâ Khâlid al-Baghdâdî, a profound ‘âlim of Islam and a specialist in ma’ârif of tasawwuf. Hâji Faydullah Effendi of Kemah, a khalîfa of great walî Mavlânâ Mahmûd Sâhib, the brother of the author, translated the book into Turkish and named it Farâid-ul-fawâid which was printed in Istanbul in 1312 A.H.. Our bookstore had it translated again from the Persian original into Turkish and, some explanations and three chapters, published it with the title Imân ve Islâm in 1966. German, French and Arabic versions are also published by our bookstore. This book, explains five fundamentals of Islam, six fundamentals of îmân and the contemporary information about the matter and refutes those who are against Islam and those who are lâ-madbhabî.
CONFESSIONS OF A BRITISH SPY
Must read for every Muslim!
This book ConfessionbyaBritishspy, translated from the book (Muzakkarat-ul Mister Hempher) which was published in Cairo by (Dâr-ul-kitâb-is-sufi), consists of the memoirs of Hempher, one of the thousands of spies, men or women, send to islamic countries by Ministry of the British Colonies, to demolish the Islamic religion. In this confession, the spy, Hempher, disclosed the lies and slanders fabricated by the Ministry; how he had deceived Muhammad bin Abdulwahhab, the founder of Wahhâbism; how he had strived to divide Muslims into groups and to corrupt their religion.
WHY DID THEY BECOME MUSLIMS?
The book Why Did They Become Muslims consists of 3 sections. Section I is a book of Islam and Christianity. Information about Prophets, books, religions (Judaism, Christianity and Islam) is given, conditions of being a true Muslim are explained, the words of those filled with admiration for Islam and the lives of 42 people who being a member of other religions chose Islam are narrated. Section II is a book of the Qur’an-ı Karîm and the Torah and the Bibles as of Today. Information about today’s Torah and Bibles is given, errors in the Bible are explained; that the Qur’an-ı Karîm is the last and unchangeable book is explained scientifically. Besides, explained are miracles, virtues, moral practices and habits of Muhammad ´alayhissalâm. Section III is a book of Islam and Other Religions. That Islam is not a religion of savageness, that a true Muslim is not ignorant, that there can be no philosophy in Islam are explained along with explanations of primitive religions and celestial religions.
ISLAM AND CHRISTIANITY
This book is written in the nature of a “key” for those Muslim brothers of ours who have just a smattering of knowledge on how the Islamic religion has developed, and it has been written for those non-Muslims willing to know the fundamentals of Islam. Islam, the most up-to-date and the most immaculate of the world’s existing religions, is based upon very humane and very logical principles. Without going into details, this book touches upon the fundamentals of Islam and makes a comparison of Islam with other religions. It answers criticisms raised against Islam by its adversaries and explains as compendiously as possible the qualifications essential for being a good Muslim.
For those who would like to read valuable books on Islam written by Islamic scholars (rahimahumullâhu ta’âlâ) after learning the facts contained in this book, we advise that they read books published in different languages by the Hakîkat Kitabevi (Bookstore) in Istanbul. The names of these books are appended to our books. Read this book slowly and with reflection! Encourage others to read it, too! An ignorant person cannot be a good Muslim. Indeed, it is impossible for a person not to attach all his heart to Islam after learning its fundamentals. After reading this book, you will also realize what a lofty, sacred, logical, and perfect religion Islam is, and you will attach all your heart and soul to it in order to attain salvation and repose in this world and in the hereafter.
Islam that abrogated celestial religions of Judaism and Christianity along with their validity is explained first. That Qur’an-ı Karîm is word of Allah; miracles of Muhammad ׳alayhissalâm, his virtues, moral practices and habits; how to be a true Muslim; a comparison of Islam and Christianity; that Muslims are scientifically powerful; are explained next.
It is a translation of (Cevap Veremedi) into English. Harputlu Ishâk Effendi explains how the Bible - the true book revealed to Isa 'alaihis-salam - was distorted; how words that belonged to people were put into firstly written four Gospels; that the theory of trinity is erroneous; the belief of Tawhid (the unity of Allahu ta’ala) in Islam. Besides, a few very precious letters - a food of a soul by Muhammad Ma’sûm-î Fârûkî - take place. Information about Judaism, Torah and Talmud is also given.