Seadet-i Ebediyye - Endless Bliss Second Fascicle

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A DEFINITION of WISDOM Wisdom (’aql) is a Quwwa-i derrâka, i.e. a comprehensive power. It has been created so as to distinguish right from wrong, good from bad, useful from harmful. Therefore, wisdom has been created in human beings, genies and angels, who may mistake right for wrong. There cannot be confusion between right and wrong regarding the Person of Allâhu ta’âlâ or in the knowledge pertaining to Him. Therefore, in that knowledge, wisdom, alone, cannot be a means for documentation by itself. Since it is possible to confuse right and wrong with each other in the knowledge concerning creatures, it is appropriate for wisdom to interfere with the knowledge at that level. Since mistaking right and wrong for each other is out of place in the knowledge pertaining to Allâhu ta’âlâ, wisdom cannot walk on that road of knowledge. Creativeness has to be one in every respect. There cannot be difference there. For this reason, wisdom has no business there. Wisdom is a gauge. There cannot be a qiyâs [comparison] in the knowledge pertaining to Allâhu ta’âlâ. But there is a comparison in the knowledge about creatures; therefore, a correct comparison will deserve thawâb, while an incorrect comparison will be rewarded with forgiveness. If there were comparison in the knowledge pertaining to Allâhu ta’âlâ, it would be necessary to try to infer what is unknown by comparing it to what is known, which would mean to try to juxtapose what is incomprehensible with that which is known. All wise and learned people say in consensus that it would be an unsound way to try to understand the unknown by comparing it to the known. Only in proving the existence of Allâhu ta’âlâ does wisdom have some function. This knowledge is profound and difficult. First, let us see if wisdom is musheqqiq or mutawâtî. What does mutawâtî mean? Mutawâtî means an attribute which exists in equal amounts in all the individuals of the same species, like the attributes of humanity or animality. Humanity is equal in the highest and the lowest of human beings. For example, the humanity of a Prophet is equal to that of a disbeliever. Humanity is not more or greater in a Prophet. There – 74 –
is no difference between the humanity of a Prophet and that of a disbeliever. The humanity of such a great emperor as Jemshîd [1] is the same as the humanity of a village shepherd. That is, the humanity of Jamshid is no more than that of a shepherd. With respect to being human, both are the same. Musheqqiq is an attribute which does not exist in equal amounts in all the individuals of the same species; like knowledge. Knowledge exists in smaller amounts in some savants than it does in other savants. The knowledge of an Islamic savant who is at the same time a great scientist is certainly more, vaster and brighter than that of a village khodja. Then, which scholar’s knowledge is more dependable in religious teachings? Certainly more dependable is the knowledge of that scholar who is greater and who has more knowledge and who has studied and done experiments in various branches of science. Any scholar superior to him would certainly be even more reliable. Is wisdom mutawâtî like humanity, or is it musheqqiq like knowledge? For certain it is musheqqiq. That is, it does not exist equally in the individuals of the same species. Then, there are thousands of grades between the highest wisdom and the lowest wisdom. Then, how can the expression, “The one that wisdom will admit,” be appropriate? And whose wisdom is meant; that of the person who is the wisest, or that of anybody who is said to be wise? There are two principal kinds of wisdom: ’Aql-i selîm, ’Aql-i saqîm. Both of these are forms of wisdom. The wisdom which is selîm never goes wrong and never errs. It never does anything to entail repentance. It does not make mistakes in the things it considers. It always follows the course of actions that are good and that turn out good. It thinks properly, and finds the right way. Its deeds are always correct. This wisdom existed in Prophets only. They were successful in every activity they had [1] Fourth King of the Persian Pishdadiyan dynasty, called also Jem. He lived a thousand years eight hundred of which he spent as the King. For five hundred years during his severeignty nobody in Iran became ill, which he exploited by making people worship him. He declared March 21 st , the date of his ascencion to the throne, Persian New Year’s Day (Nawrûs), which is still being celebrated in Iran as of today, and also in many another Muslim country, a misdeed boosted by British plotters. – 75 –
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Hakikat Kitabevi Publications No: 2
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TAM ‹LM‹HÂL SE’ÂDET-‹ EBE
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people exist in every age, and thes
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eading and believing this book, the
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17 I—51 It is necessary to strive
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1—FIRST VOLUME, 266th LETTER In t
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traits shall I reveal? May Allâhu
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fact, there is no oppositeness ther
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It will be pertinent to quote the f
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actually. It is not good to believe
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living and non-living beings, had t
Page 23 and 24: his arrival became the new year’s
Page 25 and 26: disagreeing with the true statement
Page 27 and 28: Allâhu ta’âlâ decides to be go
Page 29 and 30: His, likes kufr and sins.” These
Page 31 and 32: with the invitation, with the infor
Page 33 and 34: ‘’alaihimussalawâtu wa-t-tesl
Page 35 and 36: eliever or a disbeliever, with or w
Page 37 and 38: even more consternating is that som
Page 39 and 40: contradict what they write by follo
Page 41 and 42: such people are called murtadd (ren
Page 43 and 44: prepared for them is very bitter,
Page 45 and 46: epenting or being blessed with shaf
Page 47 and 48: or decrease; and at the same time t
Page 49 and 50: “Since hadrat Alî holds Hadrat A
Page 51 and 52: place for the commentator of ’Aq
Page 53 and 54: completely each time. Thus we will
Page 55 and 56: Maktûbât. Translation of the seco
Page 57 and 58: are those who do not stay at a plac
Page 59 and 60: 2 — FIRST VOLUME, 259th LETTER Im
Page 61 and 62: all would like it and confirm it. H
Page 63 and 64: group who deny (the existence of) A
Page 65 and 66: 3 — FIRST VOLUME, 63rd LETTER Thi
Page 67 and 68: are certainly innocent. That is, ce
Page 69 and 70: translate books of Tasawwuf without
Page 71 and 72: JUSTICE At the end of your valuable
Page 73: eing deceived by the lies and sland
Page 77 and 78: the thoughts to new conditions of l
Page 79 and 80: HALÂLS AND HARÂMS Everything is c
Page 81 and 82: Lying is a fault. A faulty person c
Page 83 and 84: Shi’îs call themselves Ja’fer
Page 85 and 86: Ibrâhîm bin Yesâr Basrî and his
Page 87 and 88: from the books and statements of so
Page 89 and 90: QADÂ AND QADAR The fifth of the si
Page 91 and 92: 5 — BOOKS OF TAFSÎR - HADÎTH-I
Page 93 and 94: Every Muslim has to learn the two h
Page 95 and 96: Some books of tafsîr that are othe
Page 97 and 98: history] are not Islam’s valuable
Page 99 and 100: He was skilled in every science, he
Page 101 and 102: in actual fact only because a mujta
Page 103 and 104: mawdû’ in his book Ahâdith-ul-m
Page 105 and 106: Also, it is written in the book al-
Page 107 and 108: The hadîth describing the namâz o
Page 109 and 110: 6 — KINDS OF HADÎTH-I SHERÎFS K
Page 111 and 112: sallam’ uttered a hadîth-i quds
Page 113 and 114: Muhammad bin Ismâ’îl. He is bri
Page 115 and 116: 7 — FIRST VOLUME, 50th LETTER Thi
Page 117 and 118: Allah. He who serves his Allah is s
Page 119 and 120: and taqwâ properly, one should be
Page 121 and 122: 9 — FIRST VOLUME, 48th LETTER Thi
Page 123 and 124: 10 — FIRST VOLUME, 53rd LETTER Th
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11 — FIRST VOLUME, 33rd LETTER Th
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y seeing the infinite greatness of
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When the Muslims heard about the de
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Ridâ and Sayyed Qutb annihilated t
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The reason why man is the most need
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14 — FIRST VOLUME, 70th LETTER Th
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15 —FIRST VOLUME, 71st LETTER Thi
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hâls, the mawâjid, the ’ulûm a
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18 — ISLAM An excerpt taken from
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his gratitude for this freedom and
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priestly caste of Brahmin. Jûkî i
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Allâhu ta’âlâ keep you on the
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and cruelty are public, that is, no
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Prophet ‘sall-Allâhu ’alaihi w
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e forgotten. None of the Qur’ân
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It is written in the annotation to
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You should perform the prayer of na
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26 — FIRST VOLUME, 46th LETTER Th
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These forces exist in the human bra
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detests and prohibits.” Today som
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any faith. He says that he believes
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suffice. Some of our superiors have
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they do it for Allah’s grace. The
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taken such a way will not attain sa
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“O My dear Messenger! Proclaim wh
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never hypocritical and that he will
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versions, Shiism is explained in de
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world is the field for the next wor
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names, [uttering words, using instr
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called Asmâ-i-husnâ. The Names of
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to recite prescribed words in a pre
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them, but caused them to be made. I
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and that Allah creates goodness onl
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means the heart’s acknowledgement
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[Some people say: “How does a per
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apostasy, for when he becomes a mur
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through material support, through i
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means of war during the time of pea
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company with Abû Hanîfa’s disci
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in the preface of Ibni ’Âbidîn,
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Durr-ul-mukhtâr, Mawdû’ât-ul-
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Imâm a’zam Abû Hanîfa is Muham
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ta’âlâ. He performed hajj fifty
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[It is written in al-Mîzân-ul-kub
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People who have adapted themselves
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I will change the past to the prese
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Hasan. Yet Wahhabism is based upon
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information about the karâmât of
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together with the fard ones will ea
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hundred and thirteen thousand years
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intermediation). Tawassul, tashaffu
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kill become carrion, (and therefore
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place where the grave is must be th
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16— Muhammad bin ’Alî Zamlikâ
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Mûsâ Kâzim was like a theriac fo
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’Abd-ul-Haqq-i-Dahlawî says in h
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and 211th pages, it states that to
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interests. A heart that is not so a
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36— Principal of Madrasat-ul-irf
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Islam’s unity, ousted the Amîr o
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correctly, there is no other way th
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Ottoman State interfere with the ma
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declared clearly in the Qur’ân a
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those exploiters whose sole concern
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ocean in every branch of knowledge,
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Even ’Âlûsî, who praises Ibni
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A Madhhab leader is a great savant
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fourteenth century. He stayed in Me
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not understand that ijtihâd is not
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ukû’ and sajda and how to perfor
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ear hostility towards bid’at hold
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Sunnî creed. They said that they w
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need ijtihâd. Consensus in this se
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(praise and thanks to Allâhu ta’
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imply anything approximating to it.
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Today some people say that it is sh
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eported unanimously by the savants
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To cling to the causes, to expect a
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many benefits.” Hadrat ’Alâ’
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in Shîraz or Bahâullah’s house
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went to Kashmir in India. There he
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Kitâbevi of Istanbul offset this b
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drinks and fornication are halâl (
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1— We will not talk with people w
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from Iraq in March, 1385 (1966), th
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ooks of the Ahl as-Sunnat savants d
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answers to their philosophy. But su
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Madhhab of the Ahl as-sunnat. The s
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getting a sealed paper from a lâ-m
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them, by translating them from Arab
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salvation. In everything they do th
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the other hand. There are three gro
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6— He says: “Taxes incompatible
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1394 [1974 A.D.]. See the books ent
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ignorant. He said that that was the
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are so evil. They are polytheists.
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their wives and daughters to the me
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Khârijî. It quotes the writings o
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pronounced for victory were accepte
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hoped for, took place not in the mu
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and in this way they used all their
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government. Publishing newspapers a
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2— The second economical system c
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He claimed to be a prophet. He was
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parchments and papyri in the useful
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nations. Thousands of examples and
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perplexed younglings and warn them
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Efendi concluded, “Then, your exa
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strives to belittle Islam by quotin
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fear of Hell. People who suffer are
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infliction, but putting an end to m
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it in this world as they obey it. T
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people happy altogether by only inc
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“In recent times, too, there have
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progress. As is written in all ency
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Islamic religion and civilization.
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Efendî used to say: “If I knew a
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damage to the parts not crossing th
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entitled al-Hadîqa writes: “To t
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information which Islamic savants h
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nothing of science, of Islamic book
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made mistakes even in their own spe
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In order to eradicate Islam, the en
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they are insidious enemies pretendi
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meanings can only be given by Islam
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their languages used in expressing
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42 - FIRST VOLUME, 73rd LETTER This
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these two objectives is possible if
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a person converts to Islam during t
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ecome sinful. By the same token, it
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wonder what could be the excuse or
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perhaps, is it even a fancy. For, i
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laws, too.] We should learn Islam b
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43 - The NAFS and the ’AQL The bo
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eligion is called a Muslim. For bei
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he will suffer from insomnia the re
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GLOSSARY Entries related to tasawwu
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nâfila: the supererogatory, additi
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