Seâdet-i Ebediyye Endless Bliss Fifth Fascicle by Huseyin Hilmi Isik - HTML preview

FOOTNOTES (1-20)

[1] Nisâb means border. The border between richness and poverty prescribed by Islam is termed nisâb.

[2] See THE ZAKÂT OF ANIMALS, in the following pages.

[3] “...Eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. ...” (VI-141)

[4] Please see chapter 12.

[5]... that can be posponed until divorce takes place.

[6] in addition to the amount of nisâb that one already has

[7] Please see the twenty-first chapter for dawr and isqât.

[8] Bey’ means bartering, buying or selling. The business of buying and selling has to be done as prescribed by Islam. Fâsid bey’ is a kind of purchase done in a way not justified by Islam. The business of buying and selling will be explained in full detail in one of the later fascicles of Endless Bliss.

[9] The Beyt-ul-mâl is the treasury of an Islamic government. On pages ahead there is detailed information about the Beyt-ul-mâl. By reading those pages, the readers will know what is meant by “people who have due rights demandable from the Beyt-ul-mâl.”

[10] Please see the twenty-third chapter.

[11] Kinds of close relatives are explained in detail in the twelfth chapter.

[12] Hâshim was the paternal great grandfather of the Messenger of Allah ‘sall-Allâhu ’alaihi wa sallam’. Therefore, Rasûlullah’s and his uncles’ descendants are called Benî Hâshim, i.e. Sons of Hâshim, or Hâshimîs (Hâshimites). Descendants of Rasûlullah’s paternal great granduncle are called Benî Muttalib, i.e. Sons of Muttalib.

[13] See ‘Sacred Nights’ in the second fascicle of Endless Bliss.

[14] The word ‘shar’î’ is an adjective. It means ‘that which is prescribed by the Islamic Sharî’at (canon law)’.

[15] It goes without saying that they should not be times during which Islam prohibits fasting.

[16] See the fifteenth chapter in the fourth fascicle of Endless Bliss for safarî.

[17] These will be explained in the subject of Hajj.

[18] Kaffârat for the fast will be explained a few pages ahead.

[19] Acts which our Prophet ‘sall-Allâhu alaihi wasallam’ disliked, abstained from or dissuaded from are called makrûh. These acts are not clearly prohibited in Qur’ân al-kerîm. However, The Messenger of Allah avoided some of them more strictly than he did the others. The scholars of Ahl as-sunna — may Allâhu ta’âlâ reward those great people plentifully — separated these acts from the others and termed them ‘tahrîmî’ on account of the danger that these acts may be harâm. And they termed the other acts of makrûh‘tanzîhî’.

[20] This word has a technical meaning defined by Islam’s Sharî’at. Please see Endless Bliss Fourth Fascicle.

FOOTNOTES (21-40)

[21] See the fifteenth chapter in the fourth fascicle of Endless Bliss.

[22] Day previous to the first day of ’Iyd of Qurbân; ninth day of Zu’lhijja.

[23] Canonical purification of a beast for food by slaughtering it in the prescribed manner.

[24] A district in Istanbul. It is situated alongside the Golden Horn. It embodies the blessed grave of hadrat Khâlid Eyyûb al-Ansârî ‘radiy-Allâhu ta’âlâ anh’, one of the Sahâba. See below.

[25] When the Messenger of Allah completed his painful trek from Mekka and finally arrived in Medina, —the onerous migration has been termed ‘Hijrat’ (Hegira) ever since,— all the Muslims living in Medina met the blessed Prophet at the gate of the holy city, each and every one of them begging the Messenger of Allah to honour his house and be hisguest. Lest anyone should be offended, the Prophet said to them, “I shall be the guest of the person in front of whose house my camel kneels down.” The camel, with the blessed Prophet on its back, walked for a while and stopped and knelt down in front of hadrat Khâlid Eyyûb al-Ansârî’s house. So the Prophet stayed in his house. Years later this fortunate Sahabî joined an Islamic expedition and went to Istanbul to conquer the city. Yet the siege ended in failure and he was one of those who attained martyrdom. His blessed grave is at Eyyûb, Istanbul. There is a shrine over his grave and a splendid mosque was built by the shrine. Every day thousands of Muslims visit the shrine and

[26] The vowel point placed under a consonant to indicate its being followed by “i” in pronunciation, like in “be”.

[27] ‘If Allah wills it to be so.’

[28] Visiting, and going around the blessed Kâ’ba at Mekka.

[29] Performance of the course between Safa and Merva.

[30] The eighth day of Zu’l-hijja. The day previous to ’Arafa, which, in turn, is previous to the first day of the ’Iyd of Qurbân.

[31] A sucking from the same breasts with another. Becoming another person’s foster brother or sister on this wise.There is detailed information about ridâ’ in the Turkish original version of Seâdet-i ebediyye, Part 2, Chapter 37

[32] Excuse (being incapable, imperfect).

[33] Place where the hadjis assume the garb that is called ihrâm and worn during the rites of pilgrimage.

[34] i.e. a person who has performed the hajj that is fard for him.

[35] First quadrature.

[36] Full moon.

[37] See Chapter 8 of fourth fascicle of Endless Bliss.

[38] Please see the twelfth chapter of The Proof of Prophethood.

[39] Talâq (divorce) is explained in the Turkish original, Se’âdet-i Ebediyye.

[40] The chapter about Talâq has not been translated into English yet.

FOOTNOTES (41-60)

[41] Imâm-i-a’zam Abû Hanîfa and Imâm-i-Abû Yûsuf.

[42] A bad custom practised by very few people in some rural areas.

[43] A slave mother to her owner’s child.

[44] Contract of marriage as prescribed by Islam, as explained in the previous chapter.

[45] Good health; recovering from illness; restoration of good health.

[46] English version of the book is available from Hakîkat Kitâbevi, Fâtih, Istanbul, Turkey.

[47] Prompting the articles of îmân to the deceased person, so that he may answer the interrogating angels.

[48] In special buildings called crematoriums, or crematories.

[49] People who do not belong to any of the (only) four rightful Madhhabs, i.e. the Madhhabs named Hanafî, Mâlikî, Shâfi’î, and Hanbalî.

[50] By Sayyid Abdulhakîm Efendi ‘rahmatullâhi ta’âlâ ’aleyh’ (1281 [1865]-1362 [1943], Ankara.

[51] Please see chapters five and six in the second fascicle of Endless Bliss for detailed information about hadîths; and the book Sunnî Path will give you sufficient information about the branches of knowledge in Islam.

[52] Please see a list of our publications appended to this book.

[53] Alâuddawla Ahmad-i-Samnânî ‘rahmatullâhi ta’âlâ ’aleyh’ (659 [1260]- 736 [1335]), Sôfî Âbâd, was the son of the Pâdishâh (Sultan) of Samnân, N. Iran, He dedicated himself to Tasawwuf and attained perfection in the path termed Kubrawiyya

[54] Celâleddîn Muhammad Rûmî ‘rahmatullâhi ta’âlâ ’aleyh’ (604 [1207], Belikh, Syria - 672 [1273], Konya, Turkey) was a great Walî in the path of Tasawwuf termed Qâdirî.

[55] Ghulâm-i-Alî Abdullah Dahlawî ‘rahmatullâhi ta’âlâ ’aleyh’ (1158 [1745], Punjab, India - 1240 [1824], Delhi), a great Walî and an expert in Tasawwuf.

[56] Shams-ud-dîn Habîbullah Mazhar-i-Jân-i-Jânân ‘rahmatullâhi ta’âlâ ’aleyh’ (1111 [1698] - 1195 [1781], Delhi, India) was a great Walî and an important link in the chain of Awliyâ termed Silsila-i-aliyya. He was the educater and master of Sayyid Abdullah Dahlawî, (above).

[57] Muhyiddîn Abû Muhammad bin Abû Sâlih bin Mûsâ Jengî Dost Abdulgâdîr-i-Geilânî ‘rahmatullâh ta’âlâ ’aleyh’ (471 [1078], Geilan, Iran - 561 [1166], Baghdâd, Iraq) a great Walî and a great expert in Tasawwuf, a mujtahid in the Islamic branches of knowledge termed Fiqh and Hadîth. Through a patternal chain of ancestry, he was related to the Messenger of Allah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ both through hadrat Hasan ‘radiy-Allâhu ’anh’ and through Huseyn ‘radiy-Allâhu ’anh’, the two blessed grandsons of the Messenger of Allah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’. His blessed mother, Fâtima binti AbûAbdullah, was again one of the granddaughters of hadrat Huseyn ‘radiy-Allâhu ta’âlâ ’anh’, Rasûlullah’s younger grandson.

[58] Bahâeddîn Muhammad bin Muhammad Bukhârî ‘rahmatullâhi ta’âlâ ’aleyh’ (718 [1318] - 791 [1389], Qasr-i-Ârifân, Bukhâra) was a great Walî and a great scholar in Tasawwuf

[59] Deceased and admitted to Allah’s mercy.

[60] To make qadâ of any religious precept means to perform it later, if one has not been able to perform it within its prescribed time.

FOOTNOTES (61-72)

[61] Bâjûrî Ibrâhîm was a professor in Jâmi’ul az-har. He passed away in 1276 [A.D. 1859].

[62] Its lexical meaning is ‘circulation’.

[63] Kinds of buying and selling prohibited by she Sharî’a. There is detailed information about buying and selling in the Turkish original of Se’âdet-i Ebediyye.

[64] Spain.

[65] A prescribed space of time; the space of time within which canonically a woman cannot marry a man after separation from a former spouse.

[66] A kind of divorce.

[67] Jedd-i sahîh: ancestor(s) in the direct male line.

[68] Fâsid grandfathers and grandmothers are those in the female line.

[69] Praise and gratitude.

[70] A malignant being inherent in man’s nature. All its desires are against the commandments of Allâhu ta’âlâ.

[71] Profound scholar and Walî who Allâhu ta’âlâ has blessed with knowing Him.

[72] Knowledge that is acquired not for the purpose of practising it with ikhlâs, will not be beneficial. Please see the 366th and 367th pages of the first volume of Hadîqa, and also the 36th and the 40th and the 59th letters in the first volume of Maktûbât. (The English versions of these letters exist in the 16th and the 25th and the 28th chapters, respectively, of the second fascicle of Endless Bliss).