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.
Create successful ePaper yourself
Turn your PDF publications into a flip-book with our unique Google optimized e-Paper software.
Today, it is seen that many people offer such defiled<br />
translations and books under the name of The Turkish Qur’ân.<br />
These books of dubious origin are given to youngsters and<br />
distributed in villages. They say, “The Arabic Qur’ân is in a foreign<br />
language. Don’t read it! Read this one, which is in our native<br />
language.” When observed carefully, it is understood that many of<br />
those who say so do not perform namâz or fast, that they have<br />
dived into the harâms and even into irreligiousness, and that they<br />
are bonded to Islam only in words. Why do these people sing and<br />
listen to Beethoven’s Symphonies, Mozart’s Figaro and Moliere’s<br />
poems in German, Italian and French on radios and in bars? Why<br />
don’t they say, “They are in foreign languages. We should sing<br />
them in pure Turkish?” They do not translate those symphonies<br />
and comedies into Turkish. For, they know that they cannot be<br />
properly translated into Turkish. Their nafses will not relish their<br />
Turkish versions. Their Turkish versions cannot be said to be<br />
Beethoven’s or Chopin’s works. By the same token, Muslims<br />
cannot enjoy these books as they enjoy the Qur’ân; they cannot<br />
nourish their souls.<br />
The facts which we have stated above are written in a splendid<br />
style in the preface of “The Turkish Ma’âl of Qur’ân-al-kerîm,”<br />
prepared and published in 1381 [A.D. 1961] by the Directory of<br />
Religious Affairs in Turkey. The Director of Religious Affairs,<br />
H.Husni Erdem, the author of this preface says, “A book such as<br />
the Qur’ân-al-kerîm, which has the balâghat-i ilâhî (Divine<br />
Eloquence) and I’jâz-î ilâhî (Divine Conciseness), cannot be<br />
properly translated into any other language, Turkish or else. The<br />
explanations made under the light of former tafsîrs may be called<br />
ma’âl (explanations), rather than translations. It is not permissible<br />
to consider the words used to contain the meaning of the Qur’ânal-kerîm<br />
as equal to the Qur’ân itself or to recite these words in<br />
namâz (salât) or to use them to deduce hukm (Judgements)<br />
without having first grasped the original properly. A translated<br />
version could never replace its original. There are expressions<br />
(words) in the Qur’ân-al kerîm that have various meanings. In the<br />
process of translation all the various meanings are reduced to one<br />
meaning and it cannot be known whether this meaning is the<br />
meaning Allâhu ta’âlâ is expressing (Murâd-i Ilâhî). Therefore,<br />
one should not dare to call it ‘the translation of the Qur’ân.’<br />
Translating the Qur’ân al-kerîm into another language’ and<br />
‘substituting the translated version for the Qur’ân al-kerîm’ are<br />
two different issues.” It is written in the explanation after the<br />
– 77 –
Change language