Seadet-i Ebediyye - Endless Bliss First Fascicle
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.
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.
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actions of that genie. By saying nothing about kumûn and burûz,<br />
great shaikhs avoided causing ignorant people to be dragged into<br />
wrong beliefs.<br />
According to this faqîr, (i.e. Imâm Rabbânî ‘quddisa sirruh’,)<br />
kumûn and burûz are unnecessary. For treating and training those<br />
who are ignorant, a Walî can make his own high qualities be<br />
reflected on that person with the strength given to him by Allâhu<br />
ta’âlâ, without superimposing his will on him (burûz). Through<br />
tawajjuh and iltifât, he can place those high qualities in him. Thus,<br />
that low-grade person will become exalted and will reach<br />
perfection. Getting rid of base attributes, he will attain good<br />
attributes. Doing this does not require kumûn and burûz at all.<br />
This is such a great blessing which Allâhu ta’âlâ endows upon<br />
people whom He chooses. His blessings and gifts are so many.<br />
Some people say that souls transmigrate. They say that when a<br />
soul reaches perfection, it can leave its own body and pass into<br />
another body. They give the following story as an example: A<br />
young man died who was the neighbour of a person who had<br />
reached perfection and who had acquired this power. That<br />
person’s soul left its own body, which was old, and passed into the<br />
young man’s dead body. The old man’s body died and the young<br />
man came back to life. These words are untrue. They are stories<br />
about metempsychosis. A soul’s entering a dead body in order to<br />
enliven it is metempsychosis. The difference between<br />
transmigration and metempsychosis is that those who believe in<br />
metempsychosis suppose that the soul is defective and it reaches<br />
perfection through metempsychosis, while the former considers<br />
the soul perfect and says that it can transmigrate into another body<br />
after reaching perfection. According to this faqîr, belief in the<br />
transmigration of a soul is worse than believing in<br />
metempsychosis. This is so because they say that metempsychosis<br />
is for perfecting the soul. These words of theirs are wrong.<br />
Moreover, why should the soul pass into another body after<br />
reaching perfection? Why should a person who has reached<br />
perfection pass into young bodies for watching and enjoying the<br />
world? The soul that has reached perfection would not want to<br />
enter a body; on the contrary, such a soul would avoid another<br />
incarnation: the purpose of a soul’s entering a body has been<br />
achieved and perfection has been attained. Moreover, in the soul’s<br />
transmigration the first body dies and the second body comes to<br />
life. However, the first body has to be rewarded or tormented in<br />
the grave. If the second body comes back to life it means that for<br />
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