Seadet-i Ebediyye - Endless Bliss Third Fascicle

would never hesitate to give away his life for the sake of Islam,
would obviously never listen to anybody’s request to give up as he
was leaving for such an important act of worship as jihâd, but now
he changed his mind only because, no doubt, he believed in the
rightness of Hadrat Alî’s opinion and word and listened to him.
Hence, it is understood that the thoughts and the talks of all of
them were intended to serve the Islamic religion ‘radiy-Allâhu
ta’âlâ ’anhum ajma’în’.
“If those eccentric people who think and write that some of the
Sahâba ‘radiy-Allâhu ta’âlâ ’anhum ajma’în’ were fond of the
world studied these examples of their behavior with attention, they
would secure themselves against the sin of having an ill opinion of
these great people.”
In order to ingratiate themselves with Sultans and to obtain
property and posts, the Abbâsid historians did not hesitate to
distort the facts or to falsify the written accounts of events, and
they began to ruthessly slander the Umayyads. Because the
Abbâsid Khalîfas were hostile against the Umayyads, the
historians, in order to obtain worldly advantages, sacrificed
knowledge for the sake of politics. The Ottomans being closer to
the Abbâsids with respect to time and being their neighbor in
respect of land, ignorant historians translated the Abbâsid
histories word for word; even Cevdet (Jawdat) Pasha could not
avoid this trend. Historians, on the one hand, the Shi’îs, on the
other hand, who were the dregs of Shah Ismâ’il’s routed army and
who took refuge in the dervish convents, imbued the Turks with
Râfidism and with hostility against the Sahâba. The only people to
escape the calamity were those who had learned the truth of the
matter from books written by Ahl as-sunnat savants. May Allâhu
ta’âlâ help people who are on the right way! Âmîn.
It is written in Maraj-ul-bahrayn [1] that Hakîm bin Tirmuzî says,
“Although there had been an increase in my knowledge, in my
good deeds and in my struggling for Islam as I became older, I
could no longer find any of those nûrs and effects which I had
attained in my youth. This is something which I could not
understand until recently, when it was inspired into my heart that
because the time of my youth was closer (than now) to the time of
Hadrat Muhammad the state which I was in then was higher.”
[1] Written by Rukn-ad-dîn Cheshtî (or Chashtî) bin Shaikh bin ’Abd-ul-
Quddus bin ’Abdullah ‘rahmatullâhi ta’âlâ ’alaih’ (d. 983 [1575
A.D.]).
– 120 –