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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47 – THE CREED OF THE AHL AS-SUNNA<br />
Imâm Muhammad al-Ghazâlî ‘rahmatullâhi ’alaih’ wrote in<br />
Kimyâ-yi sa’âdat: “It is fard for a Muslim to know and believe<br />
primarily the meaning of the utterance, Lâ ilâha il-l-Allah,<br />
Muhammadun Rasûlullah. This utterance is called Kalimat attawhîd.<br />
It is sufficient for every Muslim to believe without any<br />
doubt what this utterance means. It is not fard for him to prove it<br />
with evidence or to satisfy his mind. Rasûlullah ‘sall-Allâhu ’alaihi<br />
wa sallam’ did not command the Arabs to know or mention the<br />
relevant proof-texts or to search and clarify any possible doubt. He<br />
commanded them to believe only and not to doubt. It is enough for<br />
everybody also to believe briefly. Yet it is fard kifâya that there<br />
should exist a few scholars in every town. It is wâjib for these<br />
scholars to know the proof-texts, to remove the doubts, and to<br />
answer the questions. They are like shepherds for Muslims. On the<br />
one hand, they teach them the knowledge of îmân, which is the<br />
knowledge of belief, and, on the other hand, they answer the<br />
slanders of the enemies of Islam.”<br />
“The Qur’ân al-kerîm stated the meaning of Kalimat at-tawhîd<br />
and Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ explained what is<br />
declared in it. All the Ashâb-i-kirâm learned these explanations<br />
and conveyed them to those who succeeded them. The exalted<br />
scholars who conveyed to us what the Ashâb-i-kirâm had taught<br />
them, by committing them to their books without making any<br />
alterations in them, are called Ahl as-Sunna. Everybody has to<br />
learn the i’tiqâd of the Ahl as-Sunna, and to unite, and to love one<br />
another. The seed of happiness is this i’tiqâd and this unification.”<br />
“The scholars of the Ahl as-Sunna explain the meaning of the<br />
Kalimat at-tawhîd as follows: Men were nonexistent. They were<br />
created later. They have one Creator. He is the One Who has<br />
created everything. The Creator is One. He does not have a<br />
partner or a likeness. There is not another creator. He has been<br />
ever-existent; His existence did not have a beginning. He will be<br />
ever-existent; there is no end to His existence. He will not cease to<br />
exist. His existence is always necessary. His nonexistence is<br />
impossible. His existence is of Himself. He does not need any<br />
means. There is nothing that will not need Him. He is the One<br />
Who creates everything and makes it go on existing. He is not<br />
material or a thing. He is not at a place or in any substance. He<br />
does not have a shape and cannot be measured. It cannot be asked<br />
how He is; when we say ‘He,’ none of the things which come to our<br />
– 193 –
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