Benefits in saying Kalima Shahadat

It is farz to say the Kalima-i-shehâdat (at least) once in one’s life time. Its proof-text is the nineteenth âyat-i-kerîma in Muhammad Sûra.
There are four conditions to be fulfilled when saying the Kalima-i-shehâdat: Presence of heart as the tongue utters it. Knowledge of its meaning. Saying it with a sincere heart. Saying it with ta’dhîm (reverence, treating as great). There are some hundred and thirty benefits in saying the Kalima-i-shehâdat. 

However, existence of four things will eliminate all its benefits. The four things are: Shirk, shek, teshbîh, and ta’til. Shirk means to attribute a partner to Allâhu ta’âlâ. Shek means meks (to halt, to pause, uncertainty) in the religion. Teshbîh means to liken Allâhu ta’âlâ to an imaginary creature. Ta’til means to (believe and) say that “Allah does not interfere with beings and that everything comes to being on their own when their time comes.” 

And also, thirty of the hundred and thirty benefits have been listed in this text. Here are the thirty benefits, five of which are in the world, the next five are at the time of death, the next five are in the grave, the next five are at (the place called) Arasât, the next five are in Hell, and the last five are in Paradise.

The five benefits in the world are:
1– One’s name will be called beautifully.
2– The Ahkâm-i-islâmiyya will be farz (incumbent) on one.
3– One’s neck will be safe against the sword.
4– Allâhu ’adhîm-ush-shân will be pleased with one.
5– All Believers will be affectionate towards one.

The five benefits at the time of death are:
1– ’Azrâîl ‘’alaihis-salâm’ (angel of Death) will come onto one in a beautiful guise.
2– The angel will extract one’s soul as softly and easily as you would pull a hair out of butterfat.
3– Odours from Jannat (Paradise) will reach there.
4– One’s soul will ascend to the ’Illiyyîn (the highest of the eight Gardens of Jannat), and angels carrying good news will come there.
5– A voice will say: “Merhabâ (Hello), o Believer! You are destined for Jannat.

The five benefits in one’s grave are:
1– One’s grave will be spacious.
2– The (questioning angels named) Munker and the Nekir will come onto one in a beautiful guise.
3– An angel will coach one on what one does not know.
4– Allâhu ’adhîm-ush-shân will inspire into one’s memory what one does not know.
5– One will see one’s abode in Jannat.

The five benefits at Arasât are:
1– The questioning and calling to account that one is going to experience will be made easy.
2– One’s book of deeds, (i.e. a verbatim record of whatsoever one did and said throughout one’s lifetime,) will be given to one from one’s right-hand side.
3– One’s thawâb will weigh heavier on the scales.
4– One will sit in the shade of the ’Arsh-i-Rahmân.
5– One will pass the (bridge called) Sirat as fast as lightning.

The five benefits in Hell are:
1– Should one enter Hell, one’s eyes will not be turned gray like those of the other people of Hell.
2– One will not quarrel with one’s Satan.
3– One’s hands will not be cuffed with cuffs of fire, nor will one be chained (with fetters of fire) around one’s neck.
4– One will not be made to drink water called Hamîm (extremely hot water).
5– One will not stay eternally in Hell.

The five benefits in Jannat are:
1– All angels will greet one.
2– One will be befriended by Siddîqs.
3– Jannat will be one’s eternal abode.
4– Allâhu ta’âlâ will be pleased with one.
5– One will attain the greatest one of all blessings by seeing Allâhu ta’âlâ.
------
"Miftah-ul-janna"

Why Madhhabs? "O, Believers! Embrace the religion of Allahu ta`ala. Do not be separated."

There were three kinds of people during the time of Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’: People who denied and were against him were kâfirs; deniers who pretended to believe him were called munâfîqs; people who believed him were called Sahâba.
All the Sahâba held the same tenets of belief They agreed with each other in performing the acts that were declared clearly in the Qur’ân al-kerîm and hadîth-i-sherîfs. Our religion has not commanded us to believe anything which has not been declared clearly in the Qur’ân al-kerîm and hadîth-i-sherîfs. So is the case with the majority of scientific teachings. The reasonable ones of those teachings will be believed. But the case is not so with those acts that are not commanded or prohibited clearly. Allâhu ta’âlâ commands the profound savants to compare such acts to the ones that are declared clearly to see if they should be done or not. Those profound savants who are able to make this comparison are called Mujtahid. This job of comparison is called Ijtihâd. All of the information which a mujtahid has acquired through ijtihâd is called the Madhhab of that mujtahid. Each of the Sahâba was a profound savant, a mujtahid. Each of them was an ocean in religious knowledge, in politics, in administration, in the scientific knowledge of their time, and in the ma’rifats of Tasawwuf. They acquired all these branches of knowledge in a short time by seeing Rasûlullah’s blessed face, by hearing his blessed words that penetrated into the hearts and attracted the souls. Each had a Madhhab. Their Madhhabs were more or less different from each other. There were mujtahids among the Tâbi’în and the Taba-i tâbi’în, too. Only four of the Madhhabs of these mujtahids and of the Madhhabs of the Sahâba were transferred into books, and they spread all over the world. The Madhhabs of the rest were forgotten. The îmân of these four Madhhabs is the unanimous îmân of the Sahâba. For this reason, all four are called Ahl as-sunnat. There is no difference in their îmân. They deem one another as brothers. They love one another. As for practices in doing which they disagree with one another; they imitate one another when there is difficulty in following the principles of their own Madhhabs. This absence of agreement among the Madhhabs is something decreed by Allâhu ta’âlâ. That this absence of agreement is a fruit of Allâhu ta’âlâ’s Compassion for His born slaves has been stated by our blessed Prophet. For, the trivial differences among the four Madhhabs facilitate Muslims’ jobs. Each Muslim chooses the Madhhab which is easier for him with respect to his physical construction, climatical conditions and the conditions of his professional life. He performs his acts of worship and every act as this Madhhab prescribes. If Allâhu ta’âlâ had decreed, everything would have been declared clearly in Qur’ân al-kerîm and in hadîth-i-sherîfs. Thus the Madhhabs would not have appeared. Until the end of the world every Muslim, in any part of the world, would have had to live under a single command, under a single order. Muslims would have been confronted by very difficult situations.
After all the Sahâba died, the îmân of some of the new Muslims became corrupted. They deviated from the correct îmân of the Sahâba. Heretical groups appeared. These corrupt groups are also called groups of bid’at or the lâ-madhhabî, for they are outside of the four Madhhabs. This deviation of theirs did not cause them to become disbelievers, for they had based their interpretations on weak proofs. But the harm they caused to Islam was much greater than that of disbelievers. Muslims with correct îmân who did not deviate from the îmân of the Sahâba have been called the Ahl assunnat, for they have adhered completely to Rasûlullah’s sunnat. The lâ-madhhabî have quarrelled and fought with one another and with the Ahl as-sunnat. Much Muslim blood has been shed. They have disrupted the Muslims’ progress and improvement. The lâmadhhabî groups of bid’at should not be mistaken for the four right Madhhabs of the Ahl as-sunnat. The four Madhhabs say that all of them are on the right path, and they love each other. But the lâ-madhhabî groups have been undermining the unity of Muslims. Today there is no Ahl as-sunnat other than the four Madhhabs; Islamic savants unanimously communicated that these four Madhhabs could not be united together and become one Madhhab. Allâhu ta’âlâ wishes not the uniting of the Madhhabs, but He wishes that they be different. Thus, He makes the Islamic religion easier. The meaning of the hundredth âyat of Surat-u Âl-i ’Imrân is: “O Believers! Embrace the religion of Allâhu ta’âlâ. Do not be separated.” The writers of authorized books of Tafsîr, e.g. Abussuûd Efendi ‘rahmatullâhi ta’âlâ alaih’, while explaining the âyat, says: “It means not to become like the ahl-i kitâb who split into groups, deviating from the correct îmân. And it means not to part into groups like those during the time of jâhiliyya, (i.e. preIslamic time of nescience.)”
We are enjoined to unite around the correct îmân; therefore, we should not be divided. Our Prophet states that the correct path is the belief taught by the Ahl-i sunnat savants. Therefore, it is necessary for all Muslims to join the Ahl as-sunnat, to gather under the Ahl as-sunnat Madhhab, to be brothers and sisters, and to love one another. Those who deviate from this Islamic unity will have disobeyed this âyat-i kerîma. If we come together, by realizing that we are brothers and sisters, if we love one another, then we will be the most powerful nation on earth, as well as attain comfort and peace on earth and endless bliss in the next world. We have to be on full alert lest we should be torn asunder by believing the lies fibbed by our enemis, by the ignorant, and by those exploiters whose sole concern is their personal advantages.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.248
http://www.hakikatkitabevi.net/book.php?bookCode=026

To believe in the next world...

 
 Doomsday certainly exists. That day the heavens, the stars, the earth which we live on, mountains, seas, animals, plants, metals and, in short everything, matter and energy will be annihilated. The skies will break into pieces, the stars will disperse, the earth and mountains will turn into dust and will be blown about. This annihilation will take place with the first signal of the Sûr. With its second blowing everything will be re-created, people will rise from their graves, and will assemble at the place of Mahsher.
Allâhu ta’âlâ declares in the Qur’ân al-kerîm, in the Sûrat-ul-Tekwîr: “When the sun, having no light any more, gets dark, and the stars fade away,... .” Another âyat in the Sûrat-ulInshiqaq, declares: “When the skies crack and hear the voice of their Rabb [Allah],” and “The skies positively obey the commands of Allâhu ta’âlâ,” and another âyat in the Sûrat-un Naba declares: “That day the skies will certainly crack.” There are many such âyats.
 In the next world there is questioning on the actions done in the world. There is a pair of scales, in its own nature peculiar to the next world, and a pass which is called Sirât Bridge. The Mukhbir-i Sâdiq ‘’alaihi wa ’alâ âlihissalâtu wassalâm’ has stated these facts. Some ignorant people’s denying them —because they do not know what Prophethood means— does not prove that they are nonexistent. It is null and void to say non-existent about existing things. The rank of Prophethood is above mind. To try to adapt the true statements of Prophets to mind would mean distrust and disbelief in Prophethood. It is necessary, without asking one’s mind, to obey and follow Prophets ‘’alaihimussalawâtu wa-tteslîmât’ in matters pertaining to the next world.
 Paradise and Hell exist. On the Day of Judgment after the settling of accounts, many people will be sent to Paradise, and many others will be put into Hell. The rewards, the blessings of Paradise, and the torment of Hell are eternal, everlasting. These facts are declared clearly in the Qur’ân al-kerîm and in hadîth-i sherîfs.
In the next world there will not be even a mote of mercy upon disbelievers.
Allâhu ta’âlâ intimates this fact in the Qur’ân al-kerîm, and after declaring: “My Mercy covers everything,” He also declares: “My Mercy is upon those who, fearing Me, forbear the forbidden, pay their zakât, and believe My Qur’ân.”
Allâhu ta’âlâ declares in the fifty-sixth âyat of Sûrat-ul-A’râf: “My Mercy is upon those with îmân and goodness.” The forty-seventh âyat of Sûra Ibrâhîm: “Do not think Allâhu ta’âlâ may go back on His promise which He has given to Prophets,”
***
! All the facts, all the commandments which Prophets ‘’alaihimussalawâtu wa-t-teslîmât’ conveyed to us from Allâhu ta’âlâ are true. For unbelievers and for the disobedient ones of those who die with imân there will be torment in the grave.
* The grave being a bridge, a pass between this world and the next, torment in the grave is in one way like worldly torment; it is not eternal. In another way it is like the torment of the next world; it is of the same kind. The forty-sixth âyat of Sûra-t-ul Mu’mîn, “In mornings and evenings they will be tormented with fire,” of the Qur’ân-i kerîm, reports the torment in the grave. Likewise, the blessings in the grave are both like worldly comforts and like those in the Hereafter.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.11
http://www.hakikatkitabevi.net/book.php?bookCode=026
1st volume, 266th letter / Maktubat ( Imam Rabbani "qudisse sirruh" )

Miraj night - sacred night in Islam, a must to believe!

MI’RÂJ NIGHT is the twenty-seventh night of the month of Rajab. Mi’râj means ladder. It is the night on which Rasûlullah was made to ascend to heavens and was taken to unknown places. 

The inhabitants of Mekka would not have îmân. They had been persecuting Muslims very much. They had gone too far and had already begun tormenting Muslims. Rasûlullah was very sorry. It was one year before the Hegira, and he was fifty-two years old. Taking Zayd bin Hârisa with him, he went to Tâif. He preached to the inhabitants of Tâif for one month. None would have îmân. They mocked him and tormented him, hooted and jeered at him. The children pelted him with stones. Hopeless, wearied, he was on his way back, his blessed legs wounded. Meanwhile, Zayd’s head had blood all over. During a very hot hour, they sat by the roadside, exhausted. The owners of a vineyard that happened to be there, two rich brothers named Utba and Shayba, who were sons of Rabî’a sent their servant Addâs with a bunch of grapes for each.

Before eating the grapes Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said the Basmala. Addâs, a Christian, was surprised to hear this. 

“I have been here for many years. I have never heard anybody say such a word. What kind of a word is that?” he said. Rasûlullah asked, “Where are you from?” 

Addâs: “I am from Ninawa.” 

Rasûlullah: “I see you are from the same place as Hadrat Yûnus ‘’alaihissalâm’.” 

Addâs: “How do you know Yûnus? No one hereabouts knows him.” 

Rasûlullah: “He is my brother. He was a Prophet like me.” 

Addâs: “The owner of this beautiful face and these sweet words cannot be a liar. I now believe that you are Allah’s Messenger.” So he became a Muslim and added, “Yâ Rasûlallah (O, you, Messenger of Allah). I have been serving these cruel people for many years. They have been depriving people of their rights. They have been cheating others. They have no goodness. They will commit any baseness to get what is worldly and to fulfill their sensuous desires. I hate them. I want to go with you, get honoured with your service, to be the target of the irreverence which the ignorant and the idiots will commit against you and to sacrifice myself to protect your blessed body.” 

Rasûlullah smiled: “Stay with your masters for the time being! After a short while, you will hear of my name far and near. Come to me then,” he stated. Resting for a while, they wiped off the remaining blood that was still on them and walked towards Mekka. It was already dark when they arrived in the city. The few months he spent in Mekka were troublesome. The enemy was everywhere. There was not a place to go. At last he went to the district of Abû Tâlib, where the house of Umm-i Hânî, his uncle’s daughter, was. Umm-i Hânî had not become a Muslim yet. “Who is there?” she said. 

Rasûlullah said: “It is me, Muhammad ‘sall-Allâhu ’alaihi wa sallam’, your uncle’s son. I have come here as a guest, if you will accept me.”

Umm-i Hânî ‘radiy-Allâhu ta’âlâ ’anh’: “I will gladly sacrifice my life for such a true, trustworthy, honourable and noble guest as you are. But if you had said in advance that you would honour us, I would have prepared something. I have no food to give you now.” 

Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’: “I want nothing to eat and drink. I care for none. A place will suffice where I can worship and entreat my Allah.” 

Umm-i Hânî received Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, gave him a mat, a bowl and an ewer. It was considered as the most honourable duty among the Arabs to do kindness to a visitor and to protect him against an enemy. Any harm given to a guest in a home would be a grave shame for the host. Umm-i Hânî thought, “He has a lot of enemies in Mekka. There are even people who want to kill him. I will be on the watch for him till morning in order to protect my honour.” Taking her father’s sword, she began to walk around the house.

Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ was hurt very much during the day. Performing an ablution, he began to entreat his Allah, ask for forgiveness and pray so that people would have îmân thereby and attain happiness. Being very tired, hungry and aggrieved, he lay down on the mat and soon fell asleep.

At that moment, Allâhu ta’âlâ commanded to Hadrat Jabrâil ‘’alaihissalâm’: “I have afflicted My Beloved Prophet so much. I have hurt his blessed body, his tender heart so much. But he still entreats Me. He does not think of anything besides Me. Go! Bring Me My Beloved! Show him My Paradise and Hell. Let him see the blessings I have prepared for him and for (My other) creatures who love him. Let him see the torment I have prepared for those who deny him, who hurt him with their words, writings and actions. I will console him. I will cure the wounds of his tender heart.” Within a moment Jabrâil ‘’alaihissalâm’ was with Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’. He found him sound asleep. The Best of Mankind looked too adorable for the Archangel to wake him up. He was in a man’s figure. He kissed the sole of his blessed foot, thereby waking up the Messenger or Allah. At once he recognized Jabrâil ‘’alaihissalâm’ and, fearing that Allâhu ta’âlâ might have beenoffended with him, he said, “O my Brother, Jabrâil! Why are you here at such an unusual time?Have I done something wrong, have I offended my Rabb (Allâhu ta’âlâ)? Have you brought bitter news for me?”

Jabrâil ‘’alaihissalâm’ said, “O You, the Highest of all creatures! O You, the Beloved of the Creator! O You, the Master of Prophets! O You, the Honourable Prophet, the source of goodness and superiorities! Your Rabb sends His salâm to you. He bestows upon you the blessing which He has given to no other Prophet, to no creature. He invites you to Himself. Please get up. Let us go.” They went to the Kâ’ba, where someone came to them, cleaved open his chest, took out his heart and washed it with the water of Zemzem. Then he put it back in its place. Then, riding on a white animal named Burâq brought from Paradise, they went to the Masjid-i Aqsâ in Jerusalem in a moment. Making a hole in the rock with his finger, Jabrâil ‘’alaihissalâm’ tied Burâq there. The souls of some past Prophets, in their own figures, were present there. He offered Hadrat Adam, Hadrat Nûh (Noah) and Hadrat Ibrâhîm, respectively, to conduct the namâz as the imâm so that they would perform it in jamâ’at. Asking to be excused and saying that they were defective, they all declined it. Hadrat Jabrâil suggested the Habîbullah. “When you are present, no one else can be the imâm,” he said. After the namâz, they went out of the masjid and by some unknown ascent passed the seven layers of heavens in one moment. At each heaven he saw a great Prophet. Jabrâil ‘’alaihissalâm’ remained in Sidra, saying, “If I go as farther as a hair’s breadth I will burn and perish.” Sidrat-ulmuntahâ is a tree in the sixth heaven. After seeing Paradise, Hell, and innumerable other things, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, on a carpet of Paradise named Rafraf, passed the Kursî, the ’Arsh, the world of souls, and reached the heights decreed by Allâhu ta’âlâ in an unknown, incomprehensible and unexampled manner. Without place, time, direction and manner, he saw Allâhu ta’âlâ. Without eyes, ears, means and place, he spoke with Allâhu ta’âlâ. Attaining blessings that could be known or comprehended by no creature, he came back to Jerusalem and thence to Umm-i Hânî’s house in the blessed city of Mekka. The place where he had lain down had not become cold yet, nor had the motion of the water in the bowl come to a standstill. Umm-i Hânî ‘radiy-Allâhu ta’âlâ ’anh’, who had been walking about outside, had dozed off, unaware of all the events. On his way from Jerusalem to Mekka he met a caravan of Quraish. A camel in the caravan was frightened and fell down.

The next morning he went to the Kâ’ba and related his Mi’râj. Hearing this, the disbelievers scoffed at him. “Muhammad’s gone crazy for good,” they said. And the ones who had been thinking of becoming Muslims gave up. Some of them, amused, went to Abû Bakr’s house. They knew he was a clever, experienced and calculating merchant. As soon as he came to the door, they asked him: “O Abâ Bakr ‘radiy-Allâhu ta’âlâ ’anh’! You went to Jerusalem many times. You must know well. How long does it take to go from Mekka to Jerusalem?” Hadrat Abû Bakr ‘radiy-Allâhu ta’âlâ ’anh’ said: “I know well that it takes more than a month.” 

The disbelievers were pleased with this reply and said:“So will a wise and experienced man say.” Laughing, mocking, being happy because Abû Bakr ‘radiy-Allâhu ta’âlâ ’anh’ was of the same opinion as they were, they said: “Your master says that he went to and came back from Jerusalem in a night. He is completely mad now,” and showed their sympathy, reverence and trust for Abû Bakr. Upon hearing the blessed name of Rasûlullah, Abû Bakr ‘radiy-Allâhu ’anh’ said: “If he says so I believe him. He for sure went and came back in a moment,” and went back in. 

The disbelievers were all stupefied. Hanging their heads, they walked away, saying:“How amazing! What a strong sorcerer Muhammad is! He bewitched Abû Bakr.” Clothing himself immediately, Abû Bakr ‘radiy-Allâhu ’anh’ went to Rasûlullah. In the big crowd he said aloud, “O Rasûlallah! I congratulate you, your blessed Mi’râj! Infinite gratitude be to Allâhu ta’âlâ because He has honoured us with being the servants of such an exalted Prophet as you are. He has blessed us with seeing your shining face, with hearing your sweet words that please hearts and attract souls. O Rasûlallah ‘sallAllâhu ta’âlâ ’alaihi wa sallam’! Every word you say is true. I believe you. I am ready to sacrifice my life for you!” These words of Abû Bakr’s bewildered the disbelievers. Being at a loss as to what to say, they dispersed. This strengthened the hearts of a few people with weak îmân who had been doubting. That day Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ called Abû Bakr “Siddîq.” Being given this name, he was promoted to a higher grade.

All this exasperated the unbelievers. They could not bear the Believers’ firm îmân, their believing right away whatever he said, their gathering around him and protecting him. In order to rout and disgrace Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, they attempted to test him. “O Muhammad ‘’alaihissalâm’! You claim to have gone to Jerusalem. Tell us now! How many doors and how many windows does the masjid have?” were some of their questions. As the Prophet answered each, Hadrat Abû Bakr said, “Right, O Rasûlallah! It is true, O Rasûlallah!” But in actual fact, out of his embarrassment, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ would not even look at a person in the face. Afterwards, he stated: “I had not looked around in the Masjid-i aqsâ. I had not seen what they asked about. At that moment Jabrâil ‘’alaihissalâm’ brought Masjid-i aqsâ before my eyes. [Like watching television], I saw, counted, and answered their questions at once.” He said that he had seen travellers riding camels on his way and that he hoped, inshâallah, that they would arrive on Wednesday. On Wednesday, just before sunset, the caravan arrived in Mekka. They said that something had happened like the blowing of the wind and that a camel had fallen down. This situation strengthened the Believers’ îmân but aggravated the unbelievers’ enmity. The book entitled Rûh-ul-bayân, quoting from the book entitled Tafsîr-i Husaynî, and the book entitled Bahr, in the section dealing with imâmat, say:“A personwho does not believe that Rasûlullah was taken from the city of Mekka to Jerusalem [to Beyt-ul muqaddes] will be a disbeliever. One who does not believe that he was taken to the heavens and to unknown places will be dâl and mubtadi’. ” That is, he will be a heretic. 

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Seâdet-i Ebediyye Endless Bliss Third Fascicle

http://www.hakikatkitabevi.net/book.php?bookCode=027

Others` rights and the hereafter !

There are two kinds of abstention from the harâms.

First, to abstain from those sins which only violate the rights of Allâhu ta’âlâ. 

Second, to abstain from those sins in which other people’s and creatures’ rights are also involved. The second kind is more important. Allâhu ta’âlâ does not need anything, and He is very merciful. But human beings not only need a lot of things but also are very stingy and mean. 

Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said: “A person who has violated others’ rights or who has encroached on others’ property and chastity should pay the rights back and have himself forgiven before dying! For on that day gold and property will not have any value. On that day, his thawâbs will be taken away until the rights have been paid, or, if he does not have any thawâbs, the wronged person’s sins will be loaded on him.” 

[Ibni ’Âbidîn ‘rahmatullâhi ’alaih’, while explaining the book Durr-ul-mukhtâr, says on the two hundred and ninety-fifth page of the chapter dealing with the subject of intending for namâz: “On the Day of Judgment, if the right-owner does not forgive his right, for a right worth one dank, seven hundred prayers of namâz that have been performed in jamâ’at and accepted will be taken away and will be given to the right-owner.” One dank is one-sixth of a dirham, about half a gram, of silver.]

World, body, heart, hereafter ...

Give up what is transient so that you may obtain what is permanent. It would be astonishing if a person with self-consciousness were fond of this world. The wicked will be fond of this world. And the good will hold fast to what is eternal. Be in the world with your body, and enjoy the next world with your heart! 

He who forsakes the desires of the nafs will become clean and will be rescued from disasters. On a person who forsakes what Allâhu ta’âlâ disapproves, Allâhu ta’âlâ will bestow something better. He who knows the world will not lament over its inconveniences. He who understands the world abstains from it. He who abstains from the world knows his nafs. He who knows his nafs finds his Allah. He who serves his Allah is served by the world. 

The world is like a man’s shadow. If you chase it, it will evade you. If you run away from it, it will chase you. The world is a place of troubles for its lovers. It is a place of blessings for those who are not deceived by its flavours. It is a place of profit for worshippers. It is a place of hikmat for those who take warning. It is a place of salvation for those who know it. It is like Paradise when compared with one’s mother’s womb. It is like a rubbish-heap when compared with the Hereafter.

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"Seâdet-i Ebediyye Endless Bliss Second Fascicle" / p.116
http://www.hakikatkitabevi.net/book.php?bookCode=026

How a Muslim woman should dress herself ? Modern Islamic fashion !

Awrat parts - it is harâm for others to look at those who have not covered these parts of their bodies. 

It is written in Kimyâ-yi Saâdet that it is harâm for women and girls to go out without covering their heads, hair, arms, legs, and it is also harâm to go out with thin, ornamented, tight and perfume scented dresses. Their mothers, fathers, husbands and brothers who permit them to go out as such and who think that it is appropriate and who condone them will share their sins and torments; that is, they will burn in Hell altogether. If they make tawba, they will be forgiven and will not be burned. Allâhu ta’âlâ likes those who make tawba. In the third year of the Hegira, girls and women who had reached the age of puberty were ordered not to show themselves to nâmahram men, and to cover themselves.

Embracing the comfort and beauty of the world!

Muslims try to learn, teach and do the things which Allâhu ta’âlâ commands. They search for knowledge even if it is possessed by disbelievers. It has always been so in the course of history; those who could not think of mankind as a superior being have borne hostility against the Islamic religion, have tried to deceive youngsters and, at a time they did not expect at all, they themselves died, leaving their worldly pleasures, which they had been clasping so tightly, and went to Hell. The names of many of them have been forgotten, with no fame, no sign of them having remained behind them, whereas the Islamic sun has continued to spread its light all over the world.

Disbelievers embrace the comfort and beauty of the world which is sweet outwardly but bitter inwardly, sequinned outside but poisonous inside, pleasing in the beginning but unworthy in the end. Muslims should embrace the commandments of the Qur’ân, which is the way of our Prophet ‘sall-Allâhu ’alaihi wa sallam’, and should ceaselessly struggle to improve in this way. They should beware from bid’ats, which have appeared later in Islam and have been concocted by enemies of the Islam,by Islam’s reformers, and by ignorant, stupid people.

Purpose of life and religion

The young human being, a mere child as he is, begins to wonder from whence and how the things he sees around him came into existence. As he grows older, he better realizes and thus marvels at what a tremendous masterpiece the earth is, whereon he lives. When he becomes a highly educated adolescent, his wonder turns into admiration as he begins to learn of the elaboration involved in the things and beings seen around us every day.
When Allâhu ta’âlâ created man, He granted him aql (intellect) and the power of mind and thought. Islamic scholars (rahimahum-Allâhu ta’âlâ) called man “Haywân-i nât›q” and the expression in Cartesian philosophy, “I think, therefore I am,” clearly expresses this fact. 

The major factors distinguishing man from other creatures are: He has a soul besides his body; he can think, assess all events with his mind; he can decide by using his mind and carry out his decisions; he can distinguish good from evil; and he can realize his errors and repent for them, and so forth. But the question is: Can man use this most powerful weapon given to him without a guide, or can he find the right path and understand Allâhu ta’âlâ by himself?
Allâhu ta’âlâ sent Prophets (’alaihimu’s-salâm) to teach His human slaves how to use the powers of mind and thought, to teach them about His Oneness, and to distinguish good from evil. Prophets (’alaihimu’s-salâm) were human beings like us. They ate, drank, slept and felt tired, too. What distinguished them from us was that their intellectual and assessment abilities were much greater than ours. Moreover, they had pure moral qualities and, hence, the ability to communicate Allâhu ta’âlâ’s commandments to us. Prophets (’alaihi mu’s-salâm) were the greatest guides. The final and highest Prophet (sall-Allâhu ’alaihi wa sallam), who communicated the Islamic religion, is Hadrat Muhammad and his holy book is the Qur’ân al-kerîm.
The guiding utterances of Hadrat Muhammad (sall-Allâhu ’alaihi wa sallâm) are called al-Hadîth ash-sherîf. They have been collected in many valuable books. Besides the Qur’ân al-kerîm and the Hadîth ash-sherîfs, there are great religious scholars who also provided us with guidance. But there are people who slight and disregard these religious scholars, saying, “Why should such scholars be necessary? Cannot one find the right way and become a good Muslim by reading Islam’s book, the Qur’ân al-kerîm, and by studying the Hadîth as-sherîf?” This presumption is false. A person who has no knowledge about the fundamentals of the religion cannot properly comprehend the deep meanings in the Qur’ân al-kerîm. Even the most perfect athlete will look for a trainer when he prepares to climb a high mountain. A big factory employs master workmen and foremen, as well as engineers. A worker who begins to work in such a factory learns the basic aspects of his job first from this master workman and then from his foreman. If he tries to see the chief engineer before learning them, he will not understand anything from the engineer’s words and calculations. Even the best gun expert cannot correctly use a new gun given to him unless he is first taught how to use it. It is for this reason that in matters pertaining to religion and belief, besides the Qur’ân al-kerîm and the Hadîth ash-sherîfs, we should utilize the works of those great religious scholars whom we call “Murshid-i kâmil” (perfect guide). The highest ones of the murshid-i kâmils in Islam are the imâms (leaders) of the four madhhabs. They are al Imâm al-a’zam Abû Hanîfa, al-Imâm ash-Shafi’î, Imâm Mâlik and Imâm Ahmad bin Hanbal (rahmatullâhi ’alaihim ajma’în)
These four imâms are Islam’s four pillars. We have to read the books of one of them to learn the correct meanings of the Qur’ân al-kerîm and the Hadîth as-sherîf. Thousands of scholars have explained the books of each of them. He who reads these explanations will understand the Islamic religion correctly and well. The beliefs revealed in all these books are the same. This correct belief is called “the belief of the Ahl-as-sunna.”
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Islam and Christianity
http://www.hakikatkitabevi.net/book.php?bookCode=022

The business of pondering

One of the Believers of Mûsâ (Moses) ‘alaihis-salâm’ prayed for thirty years. The shadow of an overhanging cloud was protecting him against the sun. One day the cloud did not show up, so that he had to stay under the sun. When he asked his mother what the reason could be, she said that he probably committed a sin. When he said that he had not committed any sins, his mother inquired, “Didn’t you look at the skies, or at flowers? When you saw them, didn’t you think of the greatness of the Creator?” “I did look at them,” he replied, “but I was remiss in the business of pondering.” There upon she said, “Is there any other sin bigger than this? Make tawba right away.”
A sensible person should not forget about the duty of pondering. Is there anyone who has any guaranty that he will not die tomorrow? Allâhu ta’âlâ did not create anything without any use. The uses which men have so far been able to discern are by far more numerous than those which they have not. 

Pondering can be done in four ways, according to (Islamic) scholars.
- Pondering about the beautiful arts of Allâhu ta’âlâ which manifest on human
beings causes one to believe Him and love Him.
- Pondering about the rewards promised by Him for the worships causes one to perform those worships.
- Pondering about the punishments informed by Him causes one to be afraid of Him and thereby inhibits one from wronging others.
- Pondering about one’s having enslaved oneself to one’s nafs and committing sins and living in a state of heedlessness regardless of all the blessings bestowed by Him causes one to have shame towards Allâhu ta’âlâ.
Allâhu ta’âlâ loves those who observe the terrestrial and celestial creatures and take lessons from them. It is stated as follows in a hadîth-i-sherîf: “No other act of worship is so valuable as meditation.” And another hadîth-i-sherîf reads: “A momentary meditation is more useful than sixty years’ worship.”
The book Kimyâ-i-sa’âdat, in Persian, by Imâm Ghazâlî ‘rahimahullâhu ta’âlâ’ contains a lengthy discourse on tafakkur (meditation, pondering).

The "walking tree" - MIracles of Muhammad 'sallallahu alaihi wa salam'

One day, when some people asked him to show them a miracle, he called to a tree in the distance, asking it to come before him. The tree uprooted itself, moved towards him, with its roots dragging behind, came before him, greeted him, (i.e., said “Assalâmu ’alaikum,”) and said, “Esh-hadu an lâ ilâha il-l-Allah, wa esh-hadu anna Muhammadan ’abduhu wa Rasûluh”, (which means, “I believe in and testify to that Allâhu ta’âlâ exists and He is One. And again, I believe in and testify to that Muhammad ‘alaihis-salâm’ is His born slave and His Messenger.”) Then it moved back to its place and resumed its stand.

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With respect to time, the miracles of Muhammad ‘alaihissalâm’ fall into three categories:
* In the first category are those miracles that took place in the period beginning with the creation of his blessed soul and ending with his Bi’that, (which is the time when Allâhu ta’âlâ appointed him His Messenger, which He notified to him through His angel Jebrâîl ‘alaihis-salâm’).
* The second category consists of those which took place within the time from the Bi’that to his transposition to the Hereafter.
* Into the third category fall his miracles that have happened since his passing away, as well as those which will take place till the end of the world.
Miracles in the first category are called Irhâs, i.e. the beginners.
Each category is divided into two classes: Miracles that were seen; and those which are inferred mentally. All these miracles are so many that it has never been possible to tally them. Miracles in the second category are estimated to be around three thousand.
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WHY DID THEY BECOME MUSLIMS? >> p. 210
http://www.hakikatkitabevi.net/book.php?bookCode=033

Everyone shall die when their time of death comes!

Everyone shall die when their time of death comes. The thirty-third âyat-i-kerîma of A’râf Sûra purports: “... when their term is reached, not a little can they cause delay, nor (a little time) can they advance (it in anticipation).”

Before a person is born, it has been foreordained how long they shall live. And it all has been written in the Lawh-i-mahfûz: where that person shall die, whether they shall die having made tawba or
without having made tawba, what illness they shall die from (if any), whether they shall die with îmân or without îmân. In fact, this fact is pointed out in the final âyat of Loqmân Sûra.
Khallâq-i-’âlam created death. Thereafter He created life.Thereafter He created our rizq and wrote it in the Lawh-il-mahfûz.
Haqq ta’âlâ knows the number of the breaths you are to take. And He wrote it in the Lawh-il-mahfûz. Angels watch over it, and when the time comes they let the Melek-ul-mewt (Angel of death) know.
If you have spent your life believing the facts stated in theQur’ân al-kerîm and practising the commandments declared therein, you will go (to the next world) as a happy person! Deem everything from Allâhu ta’âlâ! Do not cry out behind a person who has passed! Things of this sort cause a person to die without îmân. We take refuge in Allâhu ta’âlâ. Should we commit a sin or a fault, we should make tawba-i-nasûh.
Haqq subhânallâhu wa ta’âlâ orders Azrâîl ‘’alaihis-salâm’(Angel of death): “Take away My friends’ souls with ease, and My foes’ souls harshly!” Al-ayâz-u-billah, if one should be disobedient!
One day in the Hereafter is as long as one thousand or fifty thousand years. There are various explanations concerning this matter. This fact is understood from the fifth âyat-i-kerîma ofSajda Sûra and from the fourth âyat-i-kerîma of Me’ârij Sûra.

What is Qada & Qadar? Can we change them?

Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “A person commits all through his life-time the sins that will lead him to Hell-fire. Performing the good deeds that will lead him to Paradise during the final days of his life, this very person goes to Paradise.” Whence does this sinning scholar infer that it is Allah’s knowledge that he will go on living in this manner and his life-time will be completed as such, so that he thinks he has to commit sins until his last breath and gives up hope of becoming good? It is a frequent event that many stubborn, excessive disbelievers have come round to having îmân towards their final days in this world. Why does he not give a share to the possibility that he, too, will correct himself in the same manner? Why does he not convert to being good? Has he been informed that he will sin till his death? None can tell that it is Allâhu ta’âlâ’s knowledge that even a certain disbeliever will remain a disbeliever eternally. Also, it is wrong to say that the disbelievers described in the Qur’ânal-kerîm are compelled to bear disbelief or that to invite them to îmân would mean to ask them to do what is not within their power. For, knowledge is dependent upon the known. Allâhu ta’âlâ knows the things that will happen because they will happen. And the things communicated in the Qur’ân al-kerîm are communicated because they will happen. 

A painter’s painting a horse is because the horse has that shape. The horse’s having that shape is not because the painter paints it in that shape. 

Allâhu ta’âlâ’s knowing that some people will not have îmân and His communicating it in the Qur’ân al-kerîm is because they intend to remain in disbelief of their own accord and do not want to have îmân. Their being disbelievers is not because Allâhu ta’âlâ knows and declares them as disbelievers. If they remained disbelievers because Allâhu ta’âlâ knew it, Allâhu ta’âlâ would not have will or option in His own creating, either, and He would be compelled. For, He knew in eternity what He would create, too. Then, they become disbelievers with their own options and wills. They do not have to become disbelievers because Allâhu ta’âlâ knew in eternity and stated His knowledge. So, to invite them to îmân does not mean to ask for something impossible. Believing in the Qur’ân as a whole is sufficient. We are not asked to have îmân in each part separately; then it is not necessary for those disbelievers who are described in the Qur’ân al-kerîm to believe in their own disbelief.

Mûsâ ‘’alaihissalâm’ said to Âdam ‘’alaihissalâm’, ‘Allâhu ta’âlâ created you with His might. He gave you from His own spirit. He made angels prostrate themselves before you. He put you into Paradise. And then men were evicted from Paradise because of you.’ In response, Âdam ‘’alaihissalâm’ asked, ‘Allâhu ta’âlâ made you a Prophet. He sent you the Tawrât in sheets and informed you about everything. When was the Tawrât written on those sheets?’ ‘Before He created you,’ was the answer. Upon this Hadrat Âdam asked again, ‘Was it written in the Tawrât that I would make a mistake and then would be taken out of Paradise?’ ‘Yes,’ the latter said. Then Hadrat Âdam said, ‘Then, I did what Allâhu ta’âlâ had written in His Book.’ ... Âdam ‘’alaihissalâm’ meant to say, “Since you have read in the Tawrât that Allâhu ta’âlâ knew in eternity that I would wish and will to commit the deed, and since you know about the numerous benefits that will arise from committing it, it is not worthy of you to blame me.” Allâhu ta’âlâ knows the truth of everything.
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Qada & Qadar
Part of a pamphlet written by Abussu’ûd Efendi ‘rahmatullâhi ta’âlâ ’alaih’.
(Seâdet-i Ebediyye Endless Bliss Third Fascicle -http://www.hakikatkitabevi.net/book.php?bookCode=027 page 228)

Imam Rabbani / Maktubat - "Fondness for the world" - (1st volume, 197th letter)

May Allâhu ta’âlâ keep you in the right way! The best person is the one whose heart is not attached to the world and palpitates with love of Allah. 

Fondness for the world is the head of all sins. And cleansing yourself from fondness for the world is the head of worship. For, Allâhu ta’âlâ resents fondness for the world. He has never liked it since the day He created it. The world and people who are fond of the world are accursed and are far from the mercy of Allâhu ta’âlâ. A hadîth-i-sherîf reads: “The world is accursed, and so is anything in the world and which is not done for the grace of Allah.” [Please read the last seven paragraphs of the eleventh chapter of the first fascicle of Endless Bliss!] For, people who remember Allâhu ta’âlâ make dhikr of Allâhu ta’âlâ, and so do all the motes of their bodies. For that matter, people who make dhikr of Allâhu ta’âlâ, [i.e. those who remember His Name and His Attributes in their hearts,] are not accursed. They are not called worldly people. For, the meaning of ‘world’ consists of things that make your heart unaware of Allâhu ta’âlâ, which make you forget Him, and which bring things other than Allah into your heart. Such things as property, causes, positions and honours are defined as ‘world’ inasmuch as they make you forget Allâhu ta’âlâ. That it is the case is shown clearly by the twenty-ninth âyat-i-kerîma of Wa-n-Najm Sûra, which purports: “Therefore turn away from those who do not think of Us and turn away from Our Message (and desire nothing but the life of this world). Do not love them!” So, this world is man’s mortal enemy. People who are fond of this world never pull themselves together or come to their senses. And in the Hereafter they will feel deep remorse and will encounter bitter pains.
Ceasing from the world means the heart’s resenting it, not being fond of it and not attaching any value to it. And not being fond of it means its making no difference whether or not it exists.
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Part of FIRST VOLUME, HUNDRED and NINETY-SEVENTH LETTER
Book 'O SON' / p 343
http://www.hakikatkitabevi.net/book.php?bookCode=191

When any person says "I", they mean "Their Nafs" !

Man’s nafs-i-ammâra refuses to have îmân (belief) and to adapt itself to the sûrat of Islam. This refusal is inherent in its creation. Therefore the îmân (belief) of people who have adapted themselves to the sûrat (outward appearance) of Islam is the sûrat (outward appearance) of îmân. In other words, it is îmân in appearance. The acts of worship that they perform, such as namâz, fasting, and all the others, are the sûrats of the (true) acts of worship. That is, they are worship in appearance. For, when the word ‘man’ is used ‘man’s nafs’ is meant. When any person says, “I,” they mean ‘their nafs’. As a person performs an act of worship, their nafs is in a state of kufr (denial of Islam). Their nafs denies the fact that what they have doing is a proper act. Can such a person have true and proper îmân and perform their acts of worship properly? Allâhu ta’âlâ, being so merciful and compassionate, kindly accepts the sûrats, appearances of îmân and worship as if they were true îmân and proper worship. He promises and gives the glad tidings that He will put such slaves of His into Paradise. Allâhu ta’âlâ loves Paradise and His slaves who are in Paradise. He is pleased with them. Because Allâhu ta’âlâ has endless kindness, He has accepted only the heart’s confirmation and belief as îmân. He has not enjoined that the nafs also should understand and have îmân. Be that as it may, Paradise also has an outer appearance as well as a haqîqat (true inner essence). Those who have attained only the sûrat of Islam in the world will attain and enjoy only the sûrat of Paradise in the Hereafter. People who have attained the haqîqat of Islam in the world will also attain the haqîqat of Paradise in the Hereafter.
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People who attain only the sûrat and (those who attain) only the haqîqat of Paradise will be relishing different flavors although they will be eating the same fruit in its Garden.
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A Muslim who progresses in one of those paths is called a sâlik. The sâlik’s nafs slowly frees itself from being a nafs-i-ammâra and attains itmi’nân and ease. Its state of excessive rebelliousness evanesces. It should be known well that a sâlik who endeavors to attain the Wilâyat-i-khâssa has to be in a constant state of obedience to the sûrat of Islam. The Dhikr-iilâhî, the most important duty throughout the progress in Tasawwuf, is one of Islam’s commandments. Also necessary during the course is to avoid Islam’s prohibitions. Performing the (acts of worship that are) farz will facilitate the sâlik’s progress. Islam commands to look for a guide, a scholar who knows Tasawwuf well, so that he will lead the sâlik by the hand. For, it is declared in Mâida Sûra: “Look for a means for attaining Him!”
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Paragraphs taken from 2nd volume / 15th letter "Mektubat" - Imam Rabbani 'rahmetullahi aleih'
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Read the whole letter @:
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Page 311

Wisdom (Hikmat) - The lost property of a Muslim

The scientific knowledge is called “Wisdom” (Hikmat). Our Prophet ‘sall-Allâhu alaihi wa sallam’ said, “Wisdom is the lost property of a Muslim. He should pick it up wherever he may find it.” This hadîth commands us to learn scientific knowledge.

Our Prophet’s (sall-Allâhu alaihi wa sallam) utterances praising and encouraging knowledge are so plentiful and so well known that even non-Muslims know of them. For example, while describing the virtues of knowledge, the books Ihya al-’ulûm and Mawdû’ât al-’ulûm quote the Hadîth ash-sherîf: “Go and get knowledge even if it is in China,” which means: “Go and learn even if knowledge is in the farthest place in the world and even if it is possessed by disbelievers! Another Hadith ash-sherîf declares: “Work and learn from the cradle to the grave!” That is, even an old man of eighty who has one foot in the grave has to work. His learning is an act of worship. Another Hadîth ash- sherîf declares: Work for the next world as if you were to die tomorrow, and work for this world as if you were never going to die.” And another Hadîth ash-sherîf: “Little worship done with understanding is better than much worship done with ignorance.” And yet another Hadîth ash-sherîf states: “Satan fears a savant more than he does a thousand devoted worshippers who are uneducated.”
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Morning prayer

If a person recites the Sûra “Innâ a’taynâ...,” before going tobed and then entreats, “Yâ Rabbî (O my Allah)! Please wake me up in time for morning prayer tomorrow,” Bi-iznillâhi ta’âlâ, that person will wake up in time for morning prayer.
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It is stated in a hadîthi-sherîf that a person who says the following prayer ten times after morning prayer will be given much thawâb: “Lâ ilâha il-l-Allahwahdahu lâ sherîka leh lehul-mulku wa lehul-hamdu yuhyî wa yumît wa huwa ’alâ kulli shey’in qadîr.”
(Imdâd) [Abul-Ikhlâs Hasan bin Ammâr Shernblâlî ‘rahmatullâhi ta’âlâ ’alaih’, (994-1069 [1658 A.D.], Egypt,) wrote a book entitled Nûr-ul-îdhâh, and another book, entitled ‘Marâqilfalâh’, which was a commentary to the former, and which is also known with the title Imdâd-(ul-Fattâh).].

What is an Islamic scholar and what Fayz means?

An Islamic scholar is a Muslim who is learned in Islam, who performs namâz (five times daily), who avoids harâms, who does not let his wife and daughter(s) go out without properly covering themselves, and who avoids being in groups of men and women mixed together. Sit with âdâb in their presence, for plenty of benefits can be garnered from them. Try to take lessons, counsels, and fayz from them! When you take fayz from them, your heart will become enlightened with nûrs; you will cast lights around you. When you sit in their presence, do not talk much, and talk with circumspection when you do! Among them are sources and treasures of Islamic knowledge. Never hurt their hearts, but try to be blessed with their benedictions, and say, “Es-salâmu ’alaikum,” as you leave, and kindly ask them how they have been! When you see two people conversing with each other, do not interrupt them!An important note: A hadîth-i-sherîf reads as follows: “Human beings love their benefactors and those who do them favours. This love is innate in the human nature.” The more valuable and greater the favour granted the deeper will be the love felt. Therefore, everybody loves their parents, their teacher, their master, their government, their homeland, their Muslim brothers very much. A Muslim’s Murshid (Guide) teaches him his religious and worldly knowledge, his îmân, his Allah, his Prophet, his beautiful moral behaviour; therefore he loves his Murshid more than anybody else. This love is inborn. It is innate in the human nature. Anyone deprived of this love is not a real human being. He is like an animal. A person loved very much will never leave one’s heart and mind. His appearance will settle in one’s heart. This state of heart is called râbita.

If a Murshid’s or Walî’s râbita (love by heart) takes place in a person’s heart, the fayz that has arrived into that Murshid’s or Walî’s heart from his own Murshids will flow into that person’s heart, too.
Fayz is a nûr, a force that travels from heart to heart and makes a Muslim do things that please Allâhu ta’âlâ. Fayz originates from Rasûlullah’s blessed heart, travels through hearts of the Awliyâ. Hearts of the Awliyâ are like mirrors. Lights reflected by a mirror reach another mirror, which in turn reflects it onto another mirror. Likewise, fayz gushing out of Rasûlullah’s heart reach the hearts of the Awliyâ contemporary with us. [It is like mirrorring. Lights coming towards a mirror and objects placed against it are seen in the mirror. If another mirror is placed against it and a third mirror is placed against the second one, the same images will be seen in the third one as well. By the same token, the fayz and the nûrs called ma’rifat emanating from Rasûlullah’s blessed heart reach other hearts that are attached to that heart. Love is the tie that attaches hearts to one another. The Sahâba attained these nûrs owing to the deep affection that they felt for the Messenger of Allah. The stronger the affection felt, the more plentiful will be the fayz coming. What is meant by ‘affection’ here is to ‘believe and adapt oneself, one’s behaviour and habits to him’. The fayz that reached the Sahâba’s hearts also reached the hearts of younger generations living in the later centuries. It was thereby easy and sweet for them as well to obey Islam. They became a Walî each. As well, Walîs in graves in a distant country emanate fayz, which reaches their lovers’ hearts and fills them with nûr. The fayz gushing out from Rasûlullah’s blessed heart is attained also by the hearts of the lovers living in later centuries, and thence it reaches the hearts of he Awliyâ living in our time, so that we, too, attain it in the meantime.] Islamic and scientific knowledge is obtained by way of thinking, calculation and reasoning. The ’aql (mind, reason) exists in the human brain. On the other hand, the place of îmân, affection, ma’rifat and remembrance of something is the heart. The heart of a person who has attained fayz becomes a treasure of knowledge, ma’rifat, and karâmât. This person is now called a Walî or a Murshid. Attaining this fortune is conditional on having a creed agreeable with the creed held and taught by the scholars of Ahl as-sunnat, perfect obedience to Islam, and affection felt for a Murshid. Rizq that feeds the body and fayz that purifies the heart were predestined and doled out in the eternal past. However, to attain them we ought to follow the requirements of the ’Âdat-iilâhiyya, seek the causes for attaining them, and work hard. People who work compatibly with the conditions stipulated will certainly attain the blessing offered. Allâhu ta’âlâ may give this fortune to anyone He chooses without them working.

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O,SON

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GRATITUDE for BLESSINGS

Hadrat Haqq ta’âlâ stated: “Yâ Mûsâ! If a person knows that the blessing that I have given them is from Me and that it is not something that they have earned on their own, then they will have shown gratitude for My blessings. If a slave of Mine looks on their means of living as something they have earned instead of knowing that they are My blessings, they have not shown gratitude for the blessing.” What becomes human beings is a continuous consciousness of the fact that their rizq (sustenance, living) is from Allâhu ta’âlâ. This consciousness means to make hamd. And, in return for the blessings, they should make shukr and tesbîh and tahmîd day and night. When Mûsâ ‘’alaihis-salâm’ heard these words, he said: “Yâ Rabbî! All Your Words are the truth.”

Belief and what does Din (religion) mean?

Dîn (religion) means the way prescribed by Allâhu ta’âlâ in order to guide people to endless bliss. The unwholesome ways which people make up under the name of religion are not called religion; they are called irreligiousness and disbelief. Since the time of Hadrat Âdam 'alaihi salam', Allâhu ta’âlâ has sent mankind a religion by means of a Prophet every thousand years. These Prophets ‘salawâtullâhi ta’âlâ ’alaihim ajma’în’ are called Rasûl. On the other hand, in every century, by making the purest person the Prophet, He has strengthened the religion through him. These Prophets who followed the Rasûls are called Nabî. All the Prophets have taught the same îmân; they have asked their ummat to believe in the same tenets. Yet, since their Sharî’ats, i.e., the things that are to be done and avoided through the heart and body, were different, they were different in being Muslims.

He who has îmân and adapts himself to the Ahkâm-i-islâmiyya is a Muslim. Those who want to adapt the Ahkâm-i-islâmiyya to their desires and pleasures are disbelievers. They don’t understand that Allâhu ta’âlâ has sent the Ahkâm-i-islâmiyya in order to break the desires and pleasures of the nafs and to prevent their excessive indulgence.

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Hakikat Kitabevi 

How can IT ever protect others against harms?

The ugliness and evilness of heresy, falsehood, atheism and disbelief will be realized. It is naturally clear that disbelief is null and void. A man with reason will never like it. Without hesitation, it must be made known that disbelief is invalid. Their false gods which they worship must be intolerantly refused and banished. No doubt, and no hesitation, the real God is only the Creator of the heavens. 

Have those things which disbelievers worship and praise as creators created a mosquito? They cannot create anything even if they all come together. None of the things which they worship can defend itself against a mosquito which will bite it. How can it ever protect others against harms? Disbelievers, hearing that these doings of theirs are bad and realizing their faults, say that their idols and statues will intercede for them with Allâhu ta’âlâ, that they will make them approach Him, that for this reason they are worshiping them. They are so stupid. How do they know that those inanimate objects will intercede for them? Whence do they understand that Allâhu ta’âlâ will accept the intercession of these idols, which have been made His partners and which are His enemies? Their case is like that of those idiots who help those who revolt against the government and then say that when they are in trouble these rebels will intercede for them, will ask a favour for them so that they will attain the government’s help. They are so stupid that they both respect the rebels and say that the government will forgive them through their intercession. On the contrary, they should have helped the government and suppressed the rebels. In this case only would they approach the government, walk in the right way and attain safety and comfort. Idiots, dressing a piece of stone with their own hands, worship it for years. They expect its help on the Day of Rising. Then, it is obvious that disbelievers’ religions are false. 

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Seâdet-i Ebediyye Endless Bliss Third Fascicle / 

(Mektubat) 1 — SECOND VOLUME, 67th LETTER 

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"Until the earth is covered by kufr ... " Doomsday (hadith-i sherifs)

Imâm-i Rabbânî ‘rahmatullâhi ’alaih’, in his 68th letter in the second volume of Maktûbât, quotes a hadîth-i-sherîf which states: “Until the earth is covered by kufr, so that kufr is prevalent and disbelief is practised everywhere, Hadrat-i Mahdî will not come.” Hence; before Hadrat-i Mahdî, kufr and disbelief will cover the entire earth and Muslims and the Islamic religion will be gharîb (forlorn; with no one to help and support them).

Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ informed us that towards the end of the world Muslims will become gharîb, and he said: “Worship done during the time of herj[1] and fitna will be similar to an immigration [from Mekka to Medina] to me.” Everybody knows that minor police or military operations executed during turmoil or commotion are incomparably more valuable than large-scale military manoeuvres conducted during times of peace. Heroism when there is no fitna will have almost no value at all. Thus, the most valuable of all prayers are those performed during times of fitna. If you want to be among people saved on the Day of Rising and be valuable at such a time, do the things which Allâhu ta’âlâ has approved of and the things He likes! Grasp the Sunnat-i seniyya, that is, the path of Muhammad ‘sall-Allâhu ’alaihi wa sallam’. Do nothing incompatible with this way. Ashab-i Kahf ‘rahmatullâhi ta’âlâ ’alaihim ajma’în’, by immigrating when fitna became widespread, attained a high rank. You are the Ummat (followers) of Muhammad ‘alaihissalâm’, the best Ummat of all. Do not waste your time in lahw and la’b, that is, in games and fun. Do not spend your time kicking a ball, like children!

My son! When fitna is widespread and fasâds are rife, it is time to repent and make istighfâr. You must keep aloof and not participate in fitna. Fitna is growing and spreading each day. Our beloved Prophet ‘sall-Allâhu ’alaihi wa sallam’ stated: “As the Doomsday approaches, fitna will increase. It will resemble the gathering of dusk as night begins. Many who leave their homes in the morning as Muslims, will return home as disbelievers in the evening. While they are Muslims in the evening, they will lose their faith during the night at places of amusement. During such times, to stay at home is better than being involved in fitna. Those who stay aloof are better than those who attack and lead in front. On that day, break your arrows! Leave your weapons and swords! Address everybody with a smiling face and sweet words! Do not leave your house!” This is the end of the translations from Maktûbât.

My son! When fitna is widespread and fasâds are rife, it is time to repent and make istighfâr. You must keep aloof and not participate in fitna. Fitna is growing and spreading each day.

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[1] turmoil, commoton, confusion.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.146
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Akhlaq is contagious like a disease.

Justice (’adalat), chastity (iffat), bravery (shajâ’at) and wisdom (hikmat), when they are not used with evil intentions are the sources of all virtues. One should associate with pious (sâlih) and good-natured people in order to be a good-natured person or to protect one’s virtues. A person’s akhlâq will be like his companion’s habits. 

Akhlâq is contagious like a disease. One should not make friends with ill-humoured people. It is stated as follows in a hadîth-i-sherîf: “A person’s faith will be like his companion’s.” 

One should shun from useless occupations and games, harmful jokes, and quarrels. One should learn knowledge and do useful deeds. One should not read books that undermine one’s morals or which promotes sex and should not watch television programs or listen to radio programs destructive of moral values or which arouse sexual desires. One should constantly remind oneself of the benefits of virtues and harmful effects of Islam’s prohibitions and the punishment they will incur in Hell. None of the pursuers of wealth and position has attained his wish. However, those who have wanted rank and worldly possessions to do good deeds with them have lived comfortably and happily. Worldly ranks and possessions should not be one’s goals but instead they should be vehicles to do goodness to others.

Worldly ranks and possessions are like an ocean and many people are drowned in that ocean. Fear of Allâhu ta’âlâ is the ship which one needs to survive in that ocean.