3– If she undergoes a period of fâsid bleeding followed by a period of fâsid purity, none of the periods will be accepted as menstrual. If the purity was fâsid because it was shorter than fifteen days, bleeding that has been observed for the first time will be accepted to have (abided; i.e. it has) turned into istimrâr. In case of eleven days of bleeding followed by fourteen days of purity and thereafter (a continuous period of bleeding termed) istimrâr, the first period of bleeding is fâsid because it has exceeded ten days. The eleventh day (of bleeding) and the first five days of the istimrâr will be added to the period of purity, and from the additional fifth day on it will become a cycle of ten menstrual days followed by twenty days of purity, and so on. If the purity is a full one and yet it is fâsid because there are days of bleeding mixed with it, then, again, the first bleeding will be accepted to have turned into istimrâr, if the total sum of such days of fâsid purity and days of bleeding does not exceed thirty. So is the case when eleven days of bleeding are followed by fifteen days of purity and thereafter istimrâr follows. The period of sixteen days is a period of fâsid purity since its first day is a bloody one. The first four days of the istimrâr are days of purity. If their total sum exceeds thirty days, the first ten days are accepted as menstrual and all the days till the istimrâr are accepted as days of purity, whereafter a cycle of ten menstrual days followed by twenty days of purity will become established. This rule applies to a situation wherein eleven days of bleeding are followed by twenty days of purity and thereafter there begins istimrâr. 4– If she undergoes sahîh bleeding and thereafter fâsid purity, the days of sahîh bleeding are menstrual, whereafter comes a period up to thirty days of which will be accepted as purity. For instance, if istimrâr takes place after five days of bleeding followed by fourteen days of purity, the first five days are menstrual and the twenty-five days thereafter are days of purity. The first eleven days of istimrâr are accepted as days of purity so as to complement the number to twenty-five. From then on, five days of menstruation plus twenty-five days of purity will follow in turn. Likewise, if istimrâr takes place after three days of bleeding followed by fifteen days of purity followed by one day of bleeding followed by fifteen days of purity, the first three days of sahîh bleeding (being menstrual days), all the days until the istimrâr will be accepted as days of fâsid purity; thereby, her cycle will be three days of haid and thirty-one days of purity. During the istimrâr, however, three days of haid and twenty-seven days of purity will follow in turn. If – 90 –
the second period of purity were fourteen days, bleeding would be accepted to be continuous according to Imâm Abû Yûsuf, in which case the first two days (of those fourteen days) would be added to the one day (before those fourteen days) so as to make the sum menstrual and followed by fifteen days of purity, and so on. For, the first three days of bleeding followed by fifteen days of purity being sahîh periods, they would be accepted as an ’âdat. A woman who forgets the time of her ’âdat is called muhayyira or dâlla. Nifâs means lochia. Blood that comes out after a foetal miscarriage is nifâs (lochial, puerperal) if the hands, feet, and head of the foetus have been formed. There is not a minimum length of time for nifâs. Whenever bleeding ceases, she makes a ghusl and resumes her daily namâzes. However, she cannot resume her conjugal relationship before the number of days equal to her ’âdat elapse. Its maximum length is forty days. Once the fortieth day is over, she makes a ghusl and begins to perform her namâzes even if the bleeding has not ceased yet. Blood that comes out after the fortieth day is istihâda (menorrhagia). If a woman became clean in twenty-five days after her first childbirth, her ’âdat is twenty-five days. If that woman bleeds forforty-five days after her second child, her nifâs will be counted as twenty-five days, the remaining twenty days being istihâda. She makes qadâ of her namâzes which she did not perform during those twenty days. Hence, days of nifâs also should be memorized. If bleeding ceases, for instance, in thirty-five days instead of forty-five days, all forty-five days are nifâs, and her nifâs has changed from twenty-five to thirty-five days. If, in Ramadân, a woman’s menstrual or puerperal bleeding ceases after the time of sahûr [dawn], she does not eat or drink during that day. But (after Ramadân) she makes qadâ of that day’s fast. If her haid or nifâs starts after the time of sahûr, be it after late afternoon, she eats and drinks that day. During the days of haid or nifâs, it is harâm in all four Madhhabs to perform namâz, to fast, to enter a mosque, to read or hold the Qur’ân al-kerîm, to make tawâf (circumambulation around the Kâ’ba-i-mu’azzama within the Mesjîd-i-harâm), and coitus. She makes qadâ of her fasts, but not her namâzes. Her namâzes are forgiven. If, at each time of namâz, she makes an ablution, sits on her prayer-rug as long as she would if she performed namâz, and makes dhikr and says tasbîhs, she will earn – 91 –
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.