Seadet-i Ebediyye - Endless Bliss Fifth Fascicle

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Kalima-i-tawhîd is said seventy thousand times by one person or by a number of people.” It is stated in the hundred and twentieth letter of Makâtib-i-sherîfa: “The Khatm-i-tehlîl is very useful to living people, too.” It is written in a book of fatwâ, which occupies the number 520 of the Ibrâhîm Efendi ‘rahmatullâhi ’alaih’ section in the library of Süleymâniye: “Prayers must be said silently. It is ignorance (for an imâm) to say prayers together with the jamâ’at after the Friday prayer. It is bid’at for a preacher to say prayers aloud (and have all the listeners say âmîn) after his preaching is over. No report has come from the Salaf-i sâlihîn (that such things must be done). Such practices have been assimilated from Jews and Christians.”] “It’s time to migrate,” says death, yet life will not hear; Limbs are all tremulous, yet the head will not hear. A stone falls from house of life as each day passes by; The soul lies numb, its house in ruins, it will not hear. My heart wants to stay, my friend to take body away; Helpless as I am, alas, Loqman will not care! Capital of life is gone, for trade I have done none; Now I have sense, yet the ship’s left, captain will not care. I have no provisions; the road, beset with visions! My sighs and laments rogues and devils will not hear. The wayfarer has to go on, hard as it may be; Wake up, o, supplicant; doubtless, darling’s aware! – 244 –
21 – ISQÂT FOR THE DECEASED It is written in Nûr-ul îdhâh and in Tahtâwî’s annotation to it, at the end of the namâz of qadâ in Halabî and Durr-ul mukhtâr, in Multaqa, in Durr-ul muntaqâ, in Wikâya, in Durer, in Jawhara, at the end of Qâdi-Zâda’s commentary to Birgivî vasiyyetnâmesi, as well as in other valuable books, that it is necessary according to the Hanafî Madhhab to perform isqât and dawr for a deceased person. For example, it is written in the annotation by Tahtâwî: “There are nass (âyats and hadîths with clear meanings) about isqât (absolution) of the (sin for the) omitted fastings by giving fidya. All savants unanimously declare that, because the namâz is more important than fasting, as with fasting, isqât is to be performed for the prayers of namâz that a person missed for some reason justified by Islam and which he could not make qadâ of [1] later because he took to his deathbed though he wished to perform them. A person who says that isqât cannot be performed for namâz must be ignorant. For, he contradicts the consensus of savants. A hadîth-i sherîf declares: ‘A person cannot fast or perform namâz on behalf of another person. But he can feed the poor for his (the other person’s) fasting or namâz.’ ” As we have heard recently, some people, who cannot realize the superiorities of the savants of Ahl-as sunna and who suppose that our imâms of Madhhabs express their personal illusions, as they themselves do, say, “There is no isqât or dawr in Islam. Isqât resembles Christians’ redemption.” Such words of theirs expose them to risk. For, our Prophet ‘sall-Allâhu ’alaihi wa sallam’ declared: “My Umma do not come together in deviation.” And “Something which Believers consider beautiful is beautiful according to Allâhu ta’âlâ, too.” These hadîth-i sherîfs are written on the 94th page of the book Berîqa, and they prove that to make dawr is certainly true in Islam. He who does not believe in dawr will have denied the hadîth-i sherîfs quoted above. It is written at the end of the namâz of Witr in Ibn ’Âbidîn: “A person who denies the knowledge of ijmâ, i.e. the essential religious knowledge which is known even by the ignorant, becomes a kâfir (unbeliever).” ‹jmâ’ means the unanimity of (the profoundly learned Islamic scholars called) mujtahids. How can isqât ever be likened to redemption? Under the pretext of redemption, priests are rooking the people. But in Islam men of religion cannot perform isqât. Isqât can be [1] To make qadâ of any religious precept means to perform it later, if one has failed to perform it within its prescribed time. – 245 –
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Hakikat Kitabevi Publications No: 5
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Bismi’llâhi ’r-rahmâni ’r-r
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CONTENTS Chapter Letter Page No. No
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TAM ‹LM‹HÂL SE’ÂDET-‹ EBE
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things with his own zakât, (which
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person who is indebted to people do
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people. That is, they are not inclu
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than these vital needs. Subsistence
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to the weight of seven mithqâls in
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mixed with metals such as copper. G
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different kind or gold or silver mo
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obtained before one year has passed
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and takes back the rest, it is not
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the paper money should be given com
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oath. If he gives fulûs, that is,
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have mixed them, the case is the sa
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off their stems and eat them or to
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he gives it to someone who has the
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permission. He could not build a ho
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ZAKÂT OF HORSES — Their zakât i
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could pay zakât to her poor husban
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A rich person who fails to get back
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of religion think of themselves as
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countries of disbelievers should pa
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things. If the former of each pair
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2 - FASTING IN RAMADÂN The fourth
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fifth letter of the first volume of
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the new crescent on the thirtieth o
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intended to be safarî. [1] On days
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time) from shar’î sunset to the
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it starts to become dark on the eas
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has forgotten his fast and eaten so
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one’s eyes) or cosmetics on one
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subsistence and believes that he wi
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instead of meals. If he gives the s
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did not give it with the latter’s
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imitate the Hanafî Madhhab and giv
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4 - PERFORMING THE QURBÂN If a dis
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each qurbân. To avoid interest ear
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It is not permissible to give away
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lindfolded with a piece of cloth. I
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The person who performs the qurbân
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qurbân intends to kill an animal w
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5 - VOW (NAZR) Ibni ’Âbidîn ‘
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kaffârat for an oath instead. For
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the vow and the other for the ’Iy
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It is permissible to fulfil the abs
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with a stipulation of this sort can
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6 - OATHS—KAFFÂRAT FOR AN OATH Y
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at the time of death it will be ver
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adjured not to do. That comes to me
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It is not permissible to feed other
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not sahîh. So it is not necessary
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year, wears ihrâm for hajj, and pe
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the book al-Hadîqa, at the end of
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not permissible to send someone els
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ecomes sinful. Going on hajj is mak
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We have heard about some heretical
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A person arriving late for hajj goe
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times. The night after tawâf-i-ziy
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places: The first in Mekka on the s
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level with your shoulders and turn
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having kissed it, its surface is no
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door on the qibla side. The east wa
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that it is a sunna to come from far
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shafâ’a (intercession) is wâjib
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8 - CONVERSION OF A SOLAR YEAR INTO
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multiplied by five. The number obta
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monthly tables showing the variatio
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Months 0 1 2 3 4 5 6 7 Muharram 6 4
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ULU⁄ BEY’S CHARTS OF LUNAR MONT
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CHART III Christian Hijrî Christia
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The third reason: Hadrat Muhammad M
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istihâra several times; then, he s
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witness. When a father marries his
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such a marriage. In the three Madhh
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ook of Tafsîr entitled Abullays [1
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debtor. For presenting it to someon
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the property back to her husband as
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ecome harâm to marry in case of an
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missing husband [who has been, say,
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hundred million liras in cash, and
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presence of a man, it will be permi
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it is an indication of consent. So
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and the Basmala, which would be fol
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women to go on hajj alone. It is no
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You’ll go’n leave behind all yo
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husband becomes a renegade and then
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Nawâdir are weak, untenable. They
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If a married girl who is accepted a
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13 - DEATH—PREPARATION FOR DEATH
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of death the dream will be over, an
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have a wife with nikâh [1] -young
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9 - It will become easy for a bache
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kinds of medicine. He would say ây
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hold fast to means. Names of the gr
Page 193 and 194: salâm prayed in the dolphin by rec
Page 195 and 196: is covered with a wide, light bed s
Page 197 and 198: ecomes clean, but the fard does not
Page 199 and 200: find any water). It is mustahab for
Page 201 and 202: are put in a fire in a shovel and f
Page 203 and 204: in order to defend the lives and pr
Page 205 and 206: 15 - THE SALÂT (Namâz) of JANÂZA
Page 207 and 208: when the hands should be let to han
Page 209 and 210: days after death); we must try to r
Page 211 and 212: dealing with the salât of ’Iyd,
Page 213 and 214: 16 - CARRYING THE CORPSE and the BU
Page 215 and 216: It is necessary and sunna and very
Page 217 and 218: coffin. It is always very good to b
Page 219 and 220: permissible to inscribe âyats, ble
Page 221 and 222: sinful if it is committed in the na
Page 223 and 224: musallî [1] on the authority of th
Page 225 and 226: prayer transliterated above you sit
Page 227 and 228: or recite) other âyats. A hadîth-
Page 229 and 230: entire Qur’ân is much greater. S
Page 231 and 232: on graves. But a better deed to be
Page 233 and 234: 18 - BENEFITS of VISITING GRAVES L
Page 235 and 236: martyrs in Paradise. Every night th
Page 237 and 238: is, on the qibla side, of the grave
Page 239 and 240: hear. And the soul does not have a
Page 241 and 242: 19 - A LETTER OF CONDOLENCE BY RAS
Page 243: 20 - FIRST VOLUME, 104th. LETTER Th
Page 247 and 248: kaffârat be done, his walî does n
Page 249 and 250: excess, his will will become invali
Page 251 and 252: circulating x the number of dawrs.
Page 253 and 254: of namâz as five gold coins and a
Page 255 and 256: takes them, saying, “I have accep
Page 257 and 258: Death awaits, mind you incline not
Page 259 and 260: other dies in Andalusia [1] at sunr
Page 261 and 262: THULUTH is one-third and is given t
Page 263 and 264: same father but different mothers;
Page 265 and 266: grandchildren; if they did not exis
Page 267 and 268: anwar and also in the presence of A
Page 269 and 270: 23 - CALCULATIONS of FARÂID (Solut
Page 271 and 272: obtained: [24x210=5040]. The wives
Page 273 and 274: the returned and unreturned is mult
Page 275 and 276: IV - The fourth class subsumes the
Page 277 and 278: 24 - SECOND VOLUME, 16th LETTER Thi
Page 283 and 284: 27 - THIRD VOLUME, 15th LETTER This
Page 285 and 286: emove ghil and hased (jealousy) fro
Page 287 and 288: weaponry and penmanship. Trade is t
Page 289 and 290: For, the ef’âl-i-ilâhiyya becom
Page 291 and 292: food that comes by way of harâm da
Page 293 and 294: throughout the nights and fasts dur
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earn more than needed for vaunting
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husbands. A (married) woman has two
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Now! From all creation I’m in iso
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he said that Islam’s teachings on
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also bread and flour. Meat and milk
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seller) before the two parties depa
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with the exception of gold and silv
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exist or to be present at the place
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nominal value of one fels, in (Turk
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6- Of countable things, those which
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to my place,” the agreement of sa
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whose postponement is permissible,
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to state the place where the themen
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of the property (or money) inherite
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Ahmad bin Alî Maqrîzî (d. 845) w
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kinds of ready and current money al
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etween cancelling the sale and acce
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of thereafter.] The seller’s meas
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matters of buying and selling. Yet
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30 - BEING MUKHAYYER (OPTION) IN BU
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ecomes bâtil. If the buyer still p
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to it. On the other hand, if a pers
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31 - SALES THAT ARE BÂTIL, FÂSID,
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the milk that will be obtained dail
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After the uppermost storey of an ap
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fascicle of Endless Bliss! It is f
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the stipulation is not binding. It
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for the seller to say, ‘I will bu
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ody that are harâm for men other t
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approves of the sale. A person who
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would be fâsid for him to buy some
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32 - THE INVALID’S SALE Hâdji Ra
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33 - MISCELLANEOUS PIECES of INFORM
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compensation must be made from the
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neighbours without the permission o
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judge and has the branches pulled b
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allowed into his flat unless he def
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perform i’tikâf if my invalid re
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16- Hawâla (transfer): To say, for
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35 - SALE by SELEM It is a sale agr
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postponement (of the delivery of th
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[It is not permissible to sell prop
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The seventh chapter is on Hiba (gif
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37 - LENDING Lending, which is term
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not to the creditor, but to the per
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Abd-ul-Wahhâb Sha’rânî ‘rahm
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on credit, determining the time of
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Lending by way of selem is not perm
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A person’s debt may be repaid by
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from setting for a (long-distance j
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38 - KAFÂLAT and HAWÂLA (SURETY a
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living) in the Dâr-ul-harb to appo
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hawâla, will have to be indebted t
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temporary use (’âriyat) or for s
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given their consent on this conditi
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another are not sahîh (valid) form
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instruction would have to pay for i
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(written by Muhammad Berdûsî-zâd
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principal. He would be entitled to
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It is bâtil (null and void) to app
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having taken possession of the spec
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eview the fourth chapter dealing wi
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eluctantly is not sahîh. It is not
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40 - ’ADÂLAT (Justice) and IHTIK
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medicine is harâm.] Ihtikâr with
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camel’s ailing foot. The buyer br
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another country of disbelievers. Wh
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is an act of perfidy. Such behaviou
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forestalling the zakât’s becomin
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the great Walî replied, “I have
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people. It is wâjib, anyway, to pr
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42 - HOW TO CARE FOR ONE’S FAITH
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3- Worldly occupation should not pr
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Sahâba, stated: “At market place
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you have been observing today they
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There are moments, it’s an ocean,
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stated in all books of Fiqh, fâiz
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permissible to pay someone’s debt
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strictly as possible. It has been s
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has given as a rehn. Nor can he dem
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the same, the sale will not be sah
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have it at that moment;) he should
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selem,] by niyyat (intention), will
Page 461 and 462:
the same as their amounts may be. 8
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on an earlier delivery of a lessene
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other three Madhhabs, (i.e. in the
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Muslims always lent money without i
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cause separation and grudge among p
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money,] as well can be devoted as a
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harâm, which is a falsification ha
Page 475 and 476:
Likewise, if a wakîl (deputy, prox
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(price) of a pocket watch that I ha
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called qardh-i-hasan [1] from rich
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usinessmen, banks will accelerate t
Page 483 and 484:
may be a shareholder. It is obligat
Page 485 and 486:
D) Company of wujûh, or i’tibâr
Page 487 and 488:
profit is stipulated in favour of o
Page 489 and 490:
14- It will not be permissible if:
Page 491 and 492:
must be imitated. In that case, how
Page 493 and 494:
the âjir (renter) may desist from
Page 495 and 496:
mutilates the animal by tugging or
Page 497 and 498:
sahîh for a mechanic to give a gua
Page 499 and 500:
means of living!” Another hadîth
Page 501 and 502:
eceived in that case will be harâm
Page 503 and 504:
Supposing you are giving cloth to a
Page 505 and 506:
with Muslims. They cannot be charge
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your wheat in this bucket.” The v
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contradicts the (Islamic) science o
Page 511 and 512:
and depositaries are to be categori
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Seadet-i Ebediyye - Endless Bliss Fifth Fascicle

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