THE WAHHABI BOOK JAWAB-I NUMAN, READING MAWLID
32 - We came across a book titled Mesail-i Muhimmiyye jewab-i Numan
[Second edition, in Islamic letters, 96 pages, Damascus, 1385 A.H.
(1965).] (Numan's Answer to Important Problems) which was written in
Turkish by a Wahhabi named Uthman Zaki, the son of Uthman Effendi ibn
Mustafa, the late mudarris of iran (suburb of Gumushane, Turkey). It is
understood that this young man had gone to the Hijaz and fell into the
traps of the Wahhabis and, being deceived by their lies, deviated from
the right path. This corrupt and harmful book has been distributed free
of charge to Turkish pilgrims in the Hijaz. Those who have little
knowledge of Islam regard the wrong statements and lies in this book as
true and thus drift into disasters. The hajj and other 'ibadas of those
deceived by the people of bidat are not acceptable by Allahu ta'ala, and
they will deviate from the right path into the calamity of bidat and
heresy while they are trying to perform hajj.
This small book writes:
"The Qur'an al-karim and the Prophet of Rabb al-'alamin declared that he
who did not perform salat was a polytheist and a disbeliever. It is
sufficient to perform the salat al-witr in one rak'a without reciting
the Qunut. Even Rasulullah did not know the new moon of the month
shawwal. Therefore, those who say, 'So-and-so knows the ghaib and helps
against danger,' should fear Allah and be ashamed of themselves before
human beings. Because, the Qur'an and the Prophet forbid such beliefs.
These impudent men say that they talk with our master the Prophet and do
as he orders. They display the fact that they are meaner than asses. If
this belief of theirs had been true, there would have been no conflict
between as-Sahabat al-kiram who would have talked with Rasulullah and
got disembarrassed of the distress. The ayat about 'wasila' means that
we should do what is ordered, abstain from the prohibitions and try to
perform the nafila. It does not suggest asking the dead for help or
blessings, which is a polytheistic and ass-like behavior. There is no
such thing in Islam. Islam calls such people 'polytheists and
disbelievers.'
"Allah and His Prophet say that he who omits deliberately a fard salat
is a kafir. Their performing qada' for it will not be accepted.
"The words of this or that person will not save one on the Day of
Judgement. Those who do not trust in the Book and the Sunnat but perform
'ibada according to the words of this or that person will go to Hell. In
the grave, one will not be questioned about those who are said to be
great but about Allah and His Prophet, Allahu ta'ala has ordered, 'Ask
what you do not know from the competent.' Some people, to avoid
responsibility, say, 'There are apparent and hidden meanings of ayats
and hadiths. We cannot understand the hidden.' Allah has not ordered the
believers what they are not able to understand or do. Refer to Omer
Riza's book on this subject and view the subject through this brilliant
telescope!
"It is ordered in the 238th ayat of Surat al-Baqara to perform salat
while walking during time of danger. Reciting the Qunut is not ordered
in the Hadith. It is valid to perform salat al-witr without the Qunut.
The one who performs only the fard and one rak'a of salat al-witr cannot
be blamed. There is thawab for those who perform [those salats which
are] sunnas, but there is no sin for him who does not perform them.
"Oh my brothers! I am telling what ayats and hadiths convey, not out of
my head. The polytheists who bark and growl are like those who charge
Rasulullah with mendacity and sorcery. And those who keep away from
those who convey [the orders of] the Book and the Sunnat are like the
cowards who run away from Reality.
"Recitation of mawlid and dala'il, Tariqas, the isqat and talqin are
recent innovations. These are superstitious and prohibited. Those who
started them regarded themselves as Allahu ta'ala, and those who accept
and do them are in a position of worshiping them. Everything has been
explained in Islam, and nothing has been left hidden. It has been
declared, 'The umma will divide into seventy-three groups, and only
those who follow me and my companions' path will attain salvation.' All
Tariqas are superstitious. The things which did not exist in the time of
Rasulullah should be rebutted. The Caldera, Shadhili, Mawlawi,
Naqshabandi, Rifai, Tijani, Khalidi, Uwaysi and many other Tariqas are
examples of deviation from the true path and disobedience to the Qur'an.
Any title other than 'Muslim' should be omitted. And Muslims should be
brothers as in the time of Rasulullah. People should not become a
disbeliever or a polytheist by committing the deeds which are not
Islamic, such as asking graves or the souls of the dead for salvation.
Our religion did not order us to make beads to use for dhikr, tasbih and
takbir, or to build tekkes and tombs or domes over graves, but it orders
us to demolish tombs. Allahu ta'ala said, 'Pray to Me! I accept.' He did
not say, 'Pray to prophets,' or 'to awliya.' That is, He did not say,
'Make mediators of the dead,' or 'Ask graves and the souls of the dead
for help.' Allah declared that prophets would not be able to do any harm
or good to us. It is a disbelief in Allah to do what the Qur'an tells us
not to do. Those who ask the dead for help are polytheists and
disbelievers. The salawat said by Rasulullah were out of wahi. Salawat
said by others are bidat'. Bidat cannot be superior to wahi. The author
of the book Dala'il put himself in the position of Allah and made up a
new rite. He scheduled the book to be recited on certain days. Instead
of confessing repentance to Allah, they repent in front of shaikhs
as-Sahabat al-kiram did not make up to introduce any Tariqa, mawlid or
salawat. The posterity ordered people such bidats as salat-i munjiyya
and salat-i nariyya for the protection of a country and the defeat of
enemies. Thinking of the isqat, Muslims do not perform any 'ibada. The
dead do not hear the talqin, and it has no place in Islam."
........................................................................
commentary.
Allahu ta'ala and His Rasul said that those who did not perform salat
were disbelievers if they did not believe that salat was an order and if
they regarded it as unimportant. He who does not perform salat because
of laziness does not become a disbeliever. He becomes a fasiq, a sinner.
In the Hanafi madhhab, it is wajib to perform salat al-witr as three
rak'as. It is written in Maraq al-falah, Abu Dawud's Sunan and
al-Munawi's Kunuz ad-daqaiq that our Prophet performed three rak'as of
salat al-witr. And it is wajib to recite the Qunut and, according to
Imam Abu Yusuf, Imam Muhammad, Imam Ahmad and al-Imam ash-Shafi'i
(rahimahum-Allahu ta'ala), it is sunnat. Al-Munawi, with reference to
Abu Dawud, wrote: "Rasulullah used to recite the Qunut prayer when he
performed the salat al-witr." Reciting the well-known prayer called the
"Qunut" is unanimously reported as sunnat. The hadith ash-Sharif
documenting this fact is quoted in ash-Sharnblali's Maraq al-falah. He
who omits a wajib or a sunnat becomes a disbeliever if he does not
regard it as important. He who regards it as important but omits a wajib
once or neglects a sunnat everytime because of laziness becomes a
sinner. This man tries to make the Hanafi Muslims forsake their madhhab
and become la-madhhabi. One who becomes la-madhhabi departs from the Ahl
as-Sunnat. One who departs from the Ahl as-Sunnat, as written in the
book Al-basa'ir, [Published by Hakikat Kitabevi, Istanbul, 1395 A.H.
(1975).] becomes either a heretic or a disbeliever.
Rasulullah (sall-Allahu 'alaihi wa sallam) knew the ghaib not by himself
but by Allahu ta'ala's informing him about the ghaib through wahi, as He
does to His awliya' through ilham and karama. Hadrat 'Umar's seeing the
Muslim soldiers in Persia and calling out to their commander Sariya and
Sariya's hearing him was such an event. [See articles 18 and 24, for
further examples.] Awliya' do not know the unknown by themselves, but
Allahu ta'ala makes them know whatever He wishes, or they see and know
through the power He bestows upon their souls. The Qur'an al-karim and
the Hadith ash-Sharif convey this. Even the book Fat'h al-majid quotes
the hadith ash-Sharif, "The world was made smaller for me. I saw the
East and the West as if they were in a mirror in my hand," on its 268th
page. Rasulullah prophesied the fitna (disunion, dissolution) which
would occur amongst his Companions to whomever he wished to tell, both
before and after his death. He told them to consent to Allahu ta'ala's
Decree. He gave many of them the good news that they would be martyred.
The hadith ash-Sharif related by at-Tabarani and quoted in the book
Kunuz ad-daqaiq declares, "Husain will be killed in the year sixty."
Similarly, he foretold that Hadrat 'Uthman, Hadrat 'Ali and many other
Sahabis (radi-Allahu 'anhum) would be martyred. He ordered them to be
patient. It was good news for as-Sahabat al-kiram to hear that they
would be martyred. They used to pray for getting martyred, but not for
the opposite. It is an ignorant absurdity to say, "Why did not
Rasulullah help his Companions?" It is like asking, "Why did not Allahu
ta'ala help His Prophet in the Battle of Uhud?" Such stupid statements
as, "The Prophet would have ordered as-Sahaba and relieved them of the
troubles if he had seen the conflict amongst them and heard their
voices," mean that Allahu ta'ala -may He forbid- did not see the tragedy
and the difficulty of the Muslims in the Battle of Uhud and did not hear
their prayers and istighatha. We seek refuge in Allahu ta'ala from
believing and being taken in by such absurd, vile statements in that
book. Great scholars of Islam do not try to change but consent to qada'
and qadar when they hear about them. A hadith ash-Sharif declares, "Ask
the ones in graves for help when you are confused about your affairs!"
The la-madhhabi suppress the hadiths which do not serve their interest,
but, fortunately, the sun cannot be stained with mud. They break into a
fury of polemics by saying, "It is a polytheistic and ass-like
behavior," when they are unable to disprove through sound documents. The
one who does not perform salat out of laziness or indulgence in worldly
affairs does not become a disbeliever, he who does not regard salat as a
duty, as a debt, and does not believe that it is fard becomes a
disbeliever.
He alludes to the 'ulama' of Ahl as-Sunnat by saying "the words of this
or that person." However, the 'ulama' of Ahl as-Sunnat wrote in their
books what they understood from the Qur'an al-karim and the Hadith
ash-Sharif and heard from as-Sahabat al-kiram. They did not rely upon
their own opinions and ideas. Every subject in their books is supported
by a document from among ayats, hadiths or athars. Those who want to
obey the Qur'an al-karim and the Sunnat and to follow the path of
as-Sahabat al-kiram have to read the books of Ahl as-Sunnat. One should
be crazy or a blockhead or zindiq if he says that those 'ulama' of Ahl
as-Sunnat who were the best of the best century praised in the hadith
ash-Sharif, which is also written on the 492nd page of the book Fat'h
al-majid, could not comprehend the Book and the Sunnat but they, the
Wahhabite heretics, who sprang up in the desert ten centuries later,
could understand them better. Their illogical writings show openly that
they have not understood the Qur'an al-karim and the Sunnat an-Nabawiyya
in the least. They have been playing with ayats and hadiths and
interpreting them as they like. In the grave, there will be questioning
about Allahu ta'ala and His Prophet. Those who are unable to answer as
the 'ulama' of Ahl as-Sunnat have written will go to Hell. This author,
too, quotes the ayat al-karima, "Ask and learn what you do not know from
the competent!" Every Muslim, obeying this ayat karima should read the
books of Ahl as-Sunnat and learn his religion. He who does not read the
books by the 'ulama' of Ahl as-Sunnat will be disobeying this ayat. He
will remain ignorant and, being taken in by the lies of the la-madhhabi,
will go to Hell. The hadith ash-Sharif related by ad-Dailami and
al-Munawi declares, "The science of batin is one of Allahu ta'ala's
mysteries. It is one of His orders." Our master, Rasulullah, revealed
'ilm al-batin and said that it was Allahu ta'ala's order, but this
author says that the 'ulama' of Ahl as-Sunnat made up 'ilm al-batin.
Allahu ta'ala revealed His orders and prohibitions for every human
being, and they are understandable and practicable. It is fard for
everyone to obey them. However, everybody cannot understand the
knowledge of batin and those ayats that are mutashabih. It was the task
peculiar to the 'ulama' ar-rasikhin to comprehend and fulfill what was
revealed in them. The 'ulama' ar-rasikhin were those profound 'ulama'
who have progressed on the way of tasawwuf and attained to perfection.
Those who have not heard about these branches of knowledge and about
those 'ulama' are in denial. Omer Riza's heretical writings are approved
only by the la-madhhabi.
Surat al-Baqara states that salat may be performed towards a suitable
direction when facing the enemy or when there is the fear of being
drowned or burnt or being attacked by wild animals. It is written in
books of fiqh that salat need not be performed in congregation (jamaat)
when there is fear of danger. It may be performed individually while
standing or on horseback. It may be performed while riding only when
escaping from these dangers and when there is the possibility of missing
the proper time of salat. The related ayat, as explained in the book
Imdad, meant that salat is to be performed towards a suitable direction.
It is openly stated in books of tafsir and in the book of fiqh Jawhara
that the word 'rijalan' in the ayat al-karima meant 'standing' but not
'walking.' That author tries to deceive the Hanafi Muslims and make them
perform salat while they are walking and does not refrain from
interpreting the ayat al-karima wrongly. The Muslim who does not perform
the salats which are sunnat because he regards them as unimportant
becomes a disbeliever. If he regards sunnas as important but continually
omits them, he becomes a sinner. Although that author writes that he
explains what ayats and hadiths convey, he in fact gives made-up
meanings to them. The 'ulama' of Ahl as-Sunnat (rahimahum-Allahu ta'ala)
have not made up meanings but searched for Rasulullah's and as-Sahaba's
interpretations and quoted those correct meanings. The Wahhabis, too,
confirm this fact. It is written on the 388th page of the book Fat'h
al-majid:
"Abu Hanifa said, 'If you find a statement of mine incompatible with
Allah's Book and Rasulullah's Hadith and as-Sahaba's athars, abandon
that statement of mine and accept theirs!' Al-Imam ash-Shafi'i said, 'If
you find something incompatible with Rasulullah's Sunnat in my book,
abandon my statement and accept Rasulullah's Sunnat!"
This quotation from the Wahhabite book, too, indicates how tightly the
'ulama' of Ahl as-Sunnat (rahimahum-Allahu ta'ala) have clung to the
Qur'an al-karim and the Hadith ash-Sharif. This is why those who want to
learn the correct meaning of the Qur'an al-karim and the Hadith
ash-Sharif should read the books of kalam and fiqh by the 'ulama' of Ahl
as-Sunnat. Then, also the book by the la-madhhabi author confesses that
those who run away from these books, which reflect the Book and the
Sunnat, resemble those vile knaves who flee Reality.
By reciting mawlid, Muslims explain about Rasulullah's (sall-Allahu
'alaihi wa sallam) birth, the Miraj and his life, and remember and
praise him. It is necessary for every Muslim to love Rasulullah very
much. He who loves Rasulullah much remembers him, repeats his name and
praises him very frequently. The hadith ash-Sharif narrated by
ad-Dailami and quoted in Kunuz ad-daqaiq declares, "The one who loves
very much remembers the beloved very frequently." All 'ulama' of Islam
have written in detail that it is necessary to love Rasulullah very
much. Even the Wahhabite book notes this fact on the 336th page:
"It is declared in a hadith ash-Sharif, 'One's iman is incomplete unless
he loves me more than his children, his parents and everyone.' That is,
'His belief is not perfect,' he meant. It is wajib for him who loves
Allah to love His Prophet. And he also has to love Allah's pious
servants."
Rasulullah (sall-Allahu 'alaihi wa sallam) used to give a feast to
as-Sahabat al-kiram on the Mawlid nights and narrate the events that had
happened when he honored the world and during his childhood. Hadrat Abu
Bakr, when he was the Caliph, used to call as-Sahabat al-kiram to
assemble on the Mawlid nights, and they used to talk about the
miraculous events that happened when Rasulullah honored the world.
Christians learned and adopted celebrating birthdays from Muslims.
Muslims all over the world have read the books about Rasulullah, felt
happy and celebrated that honorable night on which he honored the world
as he and as-Sahabat al-kiram did on that night. The 'ulama' of Islam
have paid much attention to this night. All creatures, angels, genies,
animals and non-living substances feel joyful and give one another the
good news of the arrival of this night on which Fakhr al-'alam (Honor of
all creatures) honored the world. Mawlana Jalal ad-din Rumi revealed
that the places where a mawlid was read would be safe from disasters and
difficulties. It is more effective and beneficial to recite a mawlid in
verse.
The 'ulama' of Islam have written books in every language to explain the
blessings of reciting a mawlid, the way of reciting it and that reciting
it is an 'ibada. As listed in Mustafa Katib Chelabi's (rahmat-Allahi
'alaih) book Kashf az-zunun and its appendix, ten of these books are:
1) The Turkish mawlid eulogy of Sulaiman Chelabi of Bursa has won great
fame. He was the imam [at ritual prayers] of Ottoman Sultan Yildirim
Bayazid Khan (rahmat-Allahi 'alaih) and passed away in 800 A.H. (1398).
It has been loved and recited everywhere in Turkey as it was throughout
the Ottoman Empire. Its original title was Wasilat an-najat.
2) The mawlid eulogy written by Hamdullah Effendi (rahmat-Allahi
'alaih), who was the son of Ak Shams ad-din Effendi.
3) Another mawlid was written by Molla Hasan al-Basri (rahmat-Allahi
'alaih), who passed away in 994 A.H. (1586).
4) That written by Waiz Muhammad ibn Hamza.
5) Another one was written by Shams ad-din as-Siwasi (rahmat-Allahi
'alaih), who passed away in 1006 A.H. (1598).
6) Jami' al-asar fi mawlidi 'l-mukhtar by Hafiz ibn Nasir ad-din
ad-Dimishkee (rahmat-Allahi 'alaih).
7) At-ta'reef bi 'l-mawlidi 'sh-Sharif by Ibn Asir Muhammad al-Jazree,
who passed away in 833 A.H. (1430).
8) Durr al-munzam fi mawlidi 'n-Nabii 'l-Muazzam by Abu 'l-Qasim
Muhammad al-Luluwee (rahmat-Allahi 'alaih), who passed away in Damascus
in 867 A.H. (1463).
9) Mawlidi 'n-Nabi by 'Afif ad-din Muhammad at-Tabrizi, who passed away
in al-Madinat al-munawwara in 855 A.H.(1451).
10) Mawlidi 'n-Nabi by Sayyid Muhammad Kawukju al-Hanafi, who passed
away in 1305 A.H. (1887).
Moreover, that the recitation of a mawlid is an 'ibada is proven with
documents in the book An-nimat al-kubra 'ala 'l-'alam fi mawlid
as-Sayyid al-walad al-Adam by Ibn Hajar al-Haitami, in Ar-raddu 'ala man
ankara qira'at al-mawlidi 'n-Nabi by Jalal ad-din as-Suyuti, in Jawahir
al-bihar (Part Three) and Hujjat-Allahi 'ala 'l-'alamin (pages 233-9) by
Yusuf an-Nabhani, in Ithbat al-mawlid by Ahmad Said al-Mujaddidi and in
Sharh al-Mawahib al-laduniyya (Part One, pages 136-40) by 'Allama
Muhammad az-Zarqani. These six books have been reproduced in a single
volume in Istanbul in 1397 A.H. (1977). Said al-bayan, the book of
mawlid written in Urdu by Ahmad Said al-Faruqi al-Mujaddidi, and the
Turkish Mevlid Kiraetinin Fazeeleti (The Virtue of Reciting Mawlid) by
Sayyid 'Abdulhakim Effendi (rahmat-Allahi 'alaih) are very valuable.
In the Persian book Tashih al-masa'il, which was written in 1266 A.H.
(1850), Mawlana Muhammad Fadl ar-Rasul al-Badayuni (rahimah-Allahu
ta'ala), one of the prominent scholars of Islam in India, refuted the
book Miata Musail by Muhammad Ishaq, an Indian man of religious
profession who had sold himself to the Wahhabis. On page 253 of his
book, Fadl ar-Rasul wrote, "The recitation of mawlid was not practiced
in the first three centuries [of Islam]; it was introduced later.
Therefore, the 'ulama' disagreed on whether it was permissible to
congregate for a mawlid; their words did not conform with one another's.
This disagreement of the 'ulama' has been dealt with in detail in the
book As-sirat ash-Shami by Muhammad ibn Yusuf ash-Shami (rahimah-Allahu
ta'ala), who passed away in Egypt in 943 A.H. (1536). Yet, only the
opposing views are reported and no preference is made in this book.
Nevertheless, he quoted many 'ulama' who, had said that congregating for
a mawlid was mustahab. He also noted that his master had refuted those
who opposed it. If, leaving the majority aside, the mawlid congregation
is accepted as permissible on account of a few opposing ones, confidence
in many of the affairs of fiqh will lessen," and quotes the book
As-sirat ash-Shami:
"Hafiz (scholar of hadith) Shams ad-din Muhammad as-Sahawi [d.
al-Madinat al-Munawwara, 902 A.H. (1496)] said, 'On [assembling for] a
mawlid, there is no report from the Salaf. It appeared after the third
century. Every year Muslims give alms and rejoice on the mawlid night.
They do charitable and pious deeds. They congregate and listen to the
mawlid eulogy recited.' Hafiz 'Izz ad-din 'Ali ibn Asir al-Jazri [d.
Musul, 630 A.H. (1234)] said,'Reciting a mawlid renders protection
against harms and dangers for a whole year. Blessings and an abundance
of rain fall on places where a mawlid is recited throughout the year.'
Hafiz 'Imad ad-din Ismail ibn Kathir [d. 774 A.H. (1372)] reported that
the amir of Arbil gathered huge congregations for a mawlid in the month
of Rabi' al-awwal. Abu 'l-Khattab 'Umar ibn Dihya [d. 633 A.H. (1236)]
gave long details of mawlid congregations organized by the amir of Arbil
in his book At-tanwir fi mawlidi 'l-Bashir. Many 'ulama', for instance,
hafiz Abu Shama [d. 655 A.H. (1266)], who was the master of al-Imam
an-Nawawi, praised and lauded this book. 'Abd ar-Rahman Abu Shama's work
Al-bais 'ala inkari 'l-bidat' wal-hawadith is full of such praises.
'Allama Saif ad-din ibn Tughrul Beg [d. 670 A.H. (1271)] wrote in his
work Durr an-nazim fi mawlidi 'n-Nabii 'l-karim: 'Those who love
Rasulullah (sall-Allahu 'alaihi wa sallam) hold meetings of mawlid on
the nights of mawlid. Among them are the great meeting of mawlid in
Egypt by Abu 'l-Hasan, who is famous with the title "Ibn Afdal"; that
held by Abu 'Abdullah ibn Muhammad ibn Numan, who was the master of our
master; and two others held by Jamal ad-din al-'AJami al-Hamadani and
Yusuf ibn 'Ali Hajjar al-Misri. These 'ulama' have remarked that they
dreamt of Rasulullah (sall-Allahu 'alaihi wa sallam) saying that those
who rejoiced for him also made him rejoice.'
"The great scholar 'Allama Ibn Battah said in his hand-written fatwa:
'It is an act of respectfulness towards the mawlid night to give alms,
to gather Muslims and give them food that is permissible to eat, to have
permitted things recited and listened to, and to give clothing to pious
Muslims. It is permissible and very meritorious to do these to please
Allahu ta'ala. It is not a must to do these only to the poor. It is more
meritorious, though, to make the needy happy. If, as done in these days,
intoxicating things are used, young boys come together, men and women
are mingled or poems and songs that incite lust are said [or musical
instruments such as the reed, flute and drum are played], it is very
sinful.' [Doing such haram things as if they are 'ibadat or during
'ibadat is much more sinful. One should not get deceived by those who
call such haram 'Islamic music.'] Imam Jalal ad-din 'Abd ar-Rahman ibn
'Abd al-Malik al-Kattani said, 'The day and night of mawlid are
estimable, sacred and reverend. It is very honorable and valuable.
Rasulullah's (sall-Allahu 'alaihi wa sallam) existence is a means for
the salvation of his followers after his death. Rejoicing for his mawlid
causes the tortures in Hell to lessen. Getting happy and showing respect
towards this night cause the whole year to be fruitful. The virtue of
the day of mawlid is similar to that of Friday. The Hadith ash-Sharif
says that the tortures in Hell are interrupted on Fridays. Likewise,
there is no torture on the day of mawlid. One should display his
happiness, give alms and presents and go to the feast he is invited to
on mawlid heights.' [One should not go to meetings where the haram is
committed or present; one should strictly avoid committing the haram,
keeping company with those who commit the haram or introducing the haram
into 'ibadat.]
" 'Allama Zahir ad-din ibn Jafar said, 'Meeting for a mawlid is a bidat
hasana (good innovation). It is always meritorious (thawab) to assemble
the pious, to say salawat and to give food to the poor. Yet it is a
great sin to introduce any haram, musical instrument, singing or dancing
into such meetings.' 'Allama Nasir ad-din said, 'Holding a mawlid
meeting is not a sunnat, but it is very meritorious to give alms or
presents, to show joy and happiness, to get the mawlid eulogy recited
where male and female Muslims are not gathered together and to attend
such a meeting. However, one should not ask for anything from anybody
unless there is darura (compulsion). It is haram to do so if there is no
darura. It is an 'ibada for the pious to congregate and to say the dhikr
of Allahu ta'ala and salawat. It is very meritorious.' 'Allama Abu Shama
wrote in his book Al-Ba'is: 'Rabi' reported from al-Imam ash-Shafi'i
that bidat' are of two types: One type does not conform to the Book, the
Sunnat, athars (words of as-Sahabat al-kiram) or to ijma'. It causes
dalala or dissention. The other type comprises those that conform to
these four sources of Islam and are beneficial. No alim has regarded
this type to be bad. 'Umar (radi-Allahu 'anh) said "very beautiful
bidat" for performing the tarawih prayer in congregation on Ramadan
nights. Such innovations are called bidat' hasana. It has been
unanimously reported that it is jaiz and mustahab to do bidat' hasana,
and it has been said that those who do them for love of Allah will be
given thawab. As such are all the innovations that are compatible with
the rules of Islam. Pulpits for mosques, inns for travelers and schools
for students are good and compatible with the rules of Islam and are
bidat' hasana. These did not exist during the time of as-Sahabat
al-kiram and the Tabiin and were introduced later, but they were
accepted as bidat' hasana for they were helpful in carrying out Allahu
ta'ala's orders.' One of such bidat' hasana is the annual meeting of
mawlid held in the town of Arbil near Musul: alms are given on the night
of mawlid an-Nabi (sall-Allahu 'alaihi wa sallam), ornaments and joy are
displayed, and gifts are distributed among the poor; hence, the love and
respect towards Rasulullah are revealed. This meeting was first
organized by 'Umar ibn Mala, a great scholar and a salih, in Musul. The
Sultan [Abu Sa'id al-Muzaffar al-Kukburi (rahimah-Allahu ta'ala) was the
brother-in-law of Salah ad-din al-Ayyubi. He got martyred during the
jihad of Akka castle in defence against the attacks of the Christian
armies called "Crusaders" in 630 A.H. (1232).] of Arbil followed him.
'Allama Sadr ad-din 'Umar, a Shafi'i scholar said that holding mawlid
meetings was not makruh but jaiz and was given thawab according to
intention. [If the intention is bad, no thawab is given.] Hafiz said
that holding mawlid meetings was a bidat [that is, an 'ibada that
appeared later], but it was a bidat hasana, since good, beneficial
things were done without doing wrong things. Rasulullah (sall-Allahu
ta'ala 'alaihi wa sallam) saw on his arrival to Medina that the Jews
were fasting on the tenth day of the month Muharram. He asked them why
they did so. They answered that Allahu ta'ala had drowned Pharaoh and
rescued Musa ('alaihi 's-salam) on that day and, therefore, they fasted
out of happiness and in thanksgiving to Allah. He said, "Musa's ('alaihi
's-salam) salvation makes me much happier," and fasted. And he ordered
Muslims to fast on the Ashura day. This hadith ash-Sharif indicates that
it is necessary to thank Allahu ta'ala on the anniversaries of the days
on which one receives blessings or is relieved of his distress. Thanking
Allahu ta'ala is done by prostrating, giving alms, reciting the Qur'an
al-karim or by performing any similar 'ibadat. Is there a blessing
greater than the birth of the most benevolent, blessed and great
Prophet? One should look for that day every year and think of this
blessing. Thus, one will have copied Rasulullah's thanking for Musa's
('alaihi 's-salam) salvation. Without this intention in mind; this
sunnat of Rasulullah will not have been followed and such a deed does
not deserve any thawab.' Hafiz ibn Jazree said, 'When Abu Lahab was seen
in a dream and was asked about his situation, he answered that he was
suffering torture in the grave but, every year, the torture was lessened
and he felt relieved by sucking the cool water issuing between his two
fingers on the twelfth night of the month of Rabi' al-awwal, on which
his concubine Suwaiba had given him the good news of Rasulullah's birth
and he had freed her out of his joy and ordered her to be the foster
mother. This is why his torture is lessened on that night. If the
torture is lessened for a ferocious disbeliever like Abu Lahab, whose
wickedness has been confirmed by the Qur'an al-karim, then a believer
among the umma of the Great Prophet deserves to be favored and to be put
into Paradise by Allahu ta'ala if he feels happy and shows his love for
Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam) by distributing alms
on that night.' My master has stated in his fatwas: 'By holding mawlid
meetings, to recite the Qur'an al-karim and mawlid an-Nabi, then to
offer food and to disperse is bidat hasana.' Hafiz reports on the
authority of al-Baihaki: 'Rasulullah (sall-Allahu ta'ala 'alaihi wa
sallam) slaughtered an 'aqiqa for himself after being informed of his
prophethood although he knew that his grandfather 'Abd al-Muttalib had
slaughtered an 'aqiqa for him on the seventh day of his birth.
Furthermore, it is not jaiz to repeat the 'aqiqa. It has been concluded
that he did the second one as a thanks for his being created as a
blessing for all 'alams and that he wanted to set an example for his
umma. As a matter of fact, many times he was seen to say the salawat on
himself to encourage his umma. Therefore, it became mustahab for Muslims
to congregate on mawlid nights, to recite mawlid eulogies, to offer
sweet food and to do pious, charitable deeds, thus to fulfill the thanks
due to that night. The commentary on Sunan Ibn Maja reports that holding
mawlid meetings without mixing the haram, prohibited things, into them
is mustahab and a bidat hasana.' "
In As-sirat ash-Shami, quotations from 'Umar ibn 'Ali al-Iskandari
al-Maliki al-Faqihani (F), who died in 734 A.H. (1334), and his master's
(M) answers to them are given as follows:
"F: 'I do not know any basis that makes holding mawlid meetings
conformable to the Book and the Sunnat.'
"M: 'Not knowing something does not indicate that it is non-existent.
Ibn Hajar, the imam of the scholars in hadith, reported that mawlid
meetings had an origin in the Sunnat. We noted above that it had a
second origin as well."
"F: 'None of the great 'ulama' has been reported to have held a mawlid
meeting.'
"M: 'The first mawlid meeting was organized by a pious ruler who was an
'alim. He did it to please Allah. Innumerable 'ulama' and salihun
attended it. Ibn Dihya praised it. Great 'ulama' wrote books in praise
of this deed of the ruler. No one has ever censured it.'
"F: 'How can the mawlid meeting be mustahab? Mustahab means the thing
required by Islam.'
"M: 'Requirement in Islam is either through the Nass or through the
qiyas. Though there is no nass about this point, there is a qiyas.'
"F: 'The mawlid meeting cannot be said to be mubah, either. The
introduction of a bidat into the religion has not been called "mubah" by
any alim.'
"M: 'Bidat' may not only be makruh or haram; those bidat's that are
mubah, mustahab or wajib have also been reported. Al-Imam an-Nawawi said
that bidat' in the religion were the things that, having not existed in
the time of Rasullullah (sall-Allahu 'alaihi wa sallam), were introduced
later and were of two types: hasana (good) and sayyia (evil). [Shaikh
al-Islam] 'Izz ad-din ibn 'Abdi 's-salam [ash-Shafi'i, d. 660 A.H.
(1261)] said that bidat' were divided into wajib, haram, mustahab,
makruh and mubah types and that inns, schools, all charities and
commendable deeds were mustahab bidat', as were the tarawih prayer and
the ways of tasawwuf. Al-Baihaki quoted al-Imam ash-Shafi'i as saying
that bidat' are of two categories: those that contradict with the Book,
the Sunnat, the Athar or the Ijma' are heretical, and those that are
compatible with any of these four sources are not heretical.'
"F: 'It is not sinful to congregate one's household and friends and
offer them food on the mawlid night. [However,] it is an ugly bidat to
congregate everybody.'
"M: 'Congregating everybody on such a blessed night is not in
contradiction with the Book, the Sunnat, the Athar or the Ijma'.'
"F: 'If there is singing or dancing, if men and women are mixed and if
there are other harams, such meetings are haram by unanimity.'
"M: 'This statement is correct. However, these harams are the very
things that make such meetings haram. If such things are present in a
meeting to perform the Juma prayer, such a meeting also becomes haram.
Nevertheless, it cannot be said that it is haram to congregate for the
Juma prayer just because such a congregation has been haram. Similarly,
one cannot say that it is haram to congregate on mawlid nights.
Nowadays, it is seen that such prohibited things are introduced into
congregations for tarawih on Ramadan nights. Can it be said that
congregating for tarawih prayer is haram because such things are
introduced? It can never be said! It is good to congregate for the
tarawih prayer. It can be said that it is bad to introduce unbecoming,
prohibited things into such congregations. Similarly, one should say
that it is good to congregate for a mawlid, but it is bad to introduce
ugly, prohibited things into them.'
"F: 'Although Rasulullah (sall-Allahu 'alaihi wa sallam) was born in the
month of Rabi' al-awwal, he passed away in this month, too. It is
necessary not to feel happy but to feel sorry and to mourn in this
month.'
"M: 'As Rasulullah's (sall-Allahu 'alaihi wa sallam) birth is a great
blessing, so his passing away is no doubt a great misfortune. Our
religion orders us to thank for the blessings and to be patient and
silent in case of misfortune and to conceal it. Though we are ordered to
slaughter an 'aqiqa when a child is born, we are not ordered to do so or
anything else when one dies; furthermore, shouting and mourning are
forbidden. Therefore, one should feel joyful and happy instead of
feeling sad and mourning in this month.' "
[According to the rules of Islam, one should not be sorry but be happy
by remembering the happy events and not thinking of the sad events on
the anniversary of a day on which there had been both happy and
sorrowful events. In accord with this order of our religion, one should
not mourn but, following Rasulullah's sunnat, be thankful and happy on
the tenth of the month Muharram, on which Hadrat Husain (radi-Allahu
'anh) was martyred. Martyrdom of this great imam has been a greatly
sorrowful misfortune for all Muslims. The martyrdom of Hadrat 'Uthman
and Hadrat Hamza in a very tragic manner was also a greatly sorrowful
misfortune. However, our Prophet (sall-Allahu 'alaihi wa sallam) did not
mourn on the anniversaries of the day Hadrat Hamza was martyred. He did
not order Muslims to mourn. He used to visit the grave of and pray for
Hadrat Hamza on those days. On the tenth day of Muharram, we should not
mourn by following our own reason, but we should fast in thanksgiving
and be joyful by following our Prophet.]
Rasulullah (sall-Allahu 'alaihi wa sallam) had poet companions, who used
to refute the slanders of the enemies and eulogize him. He liked the
poetry of Hassan ibn Thabit the most. He put a pulpit in the masjid for
Hassan, who would censure the enemies and praise him on that pulpit.
Rasulullah used to say, "Hassan's words are more effective against the
enemies than arrow-wounds are." He declared, "If Allahu ta'ala endows a
servant of His with the art of writing and speech, he should eulogize
the Prophet of Allah and censure His enemies!" Reciting mawlids, as done
in Muslim countries, is an 'ibada also compatible with the order in this
hadith ash-Sharif. One's opposition to the recitation of mawlids shows
his disapproval of what Rasulullah and the as-Sahabat al-kiram did, as
well as his disobedience to this hadith ash-Sharif.
Dala'il al-khairat is a book of salawat, a book of prayers. The Qur'an
al-karim orders us to say salawat on Rasulullah. The one who prevents
the recitation of this book opposes this order of the Qur'an al-karim.
Every Muslim may pray in any language, and he cannot be called a
disbeliever. The prayer stated in ayats and hadiths should be recited
without any alteration. The prayers which are not stated in ayats or
hadiths may be recited except in salat. Islam does not forbid this. One
lies if he says that they cannot be recited. One who says 'prohibited'
or especially 'unbelief' or 'polytheism' for something which is not
prohibited by Allahu ta'ala or His Prophet is in danger of becoming a
disbeliever. It is a great 'ibada to eulogize Rasulullah very highly
without deifying him, to esteem him as the highest of all creatures, to
speak about the superiorities endowed upon His beloved Prophet by Allahu
ta'ala and to ask for his intercession. Opposition to this fact is an
indication of deep ignorance and very ugly obstinacy. Moreover, it is
stupidity to say,
"The author of this book has divided it into seven parts and has said,
'Reading one part a day, the book should be finished within a weak.'
This statement is polytheistic. It is like occupying the office of Allah
and ordering, 'Perform salat five times a day.' This is a behavior which
implies that he holds himself superior to the Creator of the Universe."
The Wahhabite book writes on the 335th page that there are ten things
that cause one to love Allahu ta'ala and explains each of them. His
charging the author of Dala'il al-khairat with polytheism resembles
somebody's charging the Wahhabis with polytheism because of their
raising the number of the principles of belief from six to ten.
The book Dala'il al-khairat is criticized very violently. This book was
written by an alim of Ahl as-Sunnat, a perfect wali and the leading
'arif of his time, namely Muhammad ibn Sulaiman al-Jazuli (rahmat-Allahi
'alaih). He explained at the beginning the importance and use of saying
salawat on Rasulullah, then gave in a list the prayers of salawat he had
extracted from hadiths and a collection of prayers recited by as-Sahabat
al-kiram.
Tariqa means 'way.' It means the way of tasawwuf. Al-Imam ar-Rabbani
Mujaddid al-Alf ath-Thani Ahmad al-Faruqi and Muhammad Mathum al-Faruqi
(rahmat-Allahi 'alaihima) wrote in their Maktubats that tasawwuf is not
a bidat and that all its ways are agreeable with the Sunnat of our
master Rasulullah. We have already translated some parts of them from
Persian. [See the articles 7 and 19.]
Those who know nothing about tasawwuf criticize it and blame Muslims for
this reason, too. Muhammad Mathum al-Faruqi explained tasawwuf briefly
in the 177th letter of the first volume of his Maktubat:
"Do not rely upon kashfs and ru'yas (dreams)! The very things to be
trusted and that will save men from Hell are the Book and the Sunnat.
Cling tightly, with all your power, to Allah's Book and the Prophet's
Sunnat! Be very cautious in doing all your affairs compatibly with these
two! The dhikr, too, is one of Allahu ta'ala's orders. Perform the dhikr
constantly! Busy your every moment with the dhikr! [The 46th ayat
al-karima of Surat al-Anfal declares, "Oh believers! Remember (dhikr)
Allahu ta'ala with heart and tongue constantly! You will attain
salvation!" The tenth ayat al-karima of Surat al-Juma declares,
"Remember Allahu ta'ala very frequently! You will attain salvation both
in this world and in the hereafter!" The 41st ayat al-karima of Surat
al-Ahzab declares, "Oh believers! Remember Allahu ta'ala at every
moment!" In the tafsir book Tibyan, 'Abdullah ibn 'Abbas (radi-Allahu
ta'ala 'anhuma) is quoted as saying, "Allahu ta'ala has put a limit to
every order of His and has regarded it excusable when this limit is
exceeded. He forgives those who have excuses. But, the order to perform
the dhikr is not like other orders, and there is no limit or excuse for
this 'ibada. There is no excuse for neglecting the dhikr. He ordered us
to perform the dhikr while standing, sitting or lying down at every
place, in any situation and with the tongue and the heart. He said He
should never be forgotten." The 152nd ayat al-karima of Surat al-Baqara
declares, "Remember Me! And I shall remember you!" A hadith qudsi quoted
in Tibyan declares, "I am with My servant who thinks of Me." The hadiths
narrated by al-Baihaki declare, "Those who are at the highest degree are
those who perform the dhikr of Allah"; "The symptom of love for Allahu
ta'ala is the love for the dhikr of Him"; "The dhikr of Allah is the
remedy for the hearts"; "The dhikr is better than [supererogatory] alms
and fasting," and "Allah loves him who thinks of Him very much."
Rasulullah performed the dhikr every moment. Tasawwuf is the means of
performing the dhikr of Allah very much. Can such tasawwuf be
criticized?]
"Men of Allah have unanimously reported that the highest status in this
way is the virtue of marifa (knowing Allahu ta'ala), which means one's
annihilation in Allahu ta'ala. That is, 'knowing Allahu ta'ala' means
comprehending that only He exists and everything else is nonexistent.
Then, tasawwuf is the way that leads to marifa, to such comprehension. A
couplet says:
'Know that you are nonexistent, this is the very perfection,
Be annihilated in Him, this is the way to union!'
"This annihilation is called fana'. There are two kinds of fana'. One of
them is fana' al-qalb, in which the heart (qalb) forgets everything but
Allahu ta'ala. He cannot remember anything other than Him however hard
he tries. The heart does not know or love anything but Allah. The second
kind is fana' an-nafs. This is the annihilation of the nafs; one becomes
unable to say 'I' for himself. The 'arif himself and his indications
disappear. He cannot recognize or love anything other than Allah. There
remains no connection with himself or with others. The most fatal poison
which leads men to ruin is being fond of something other than Allahu
ta'ala. The iman of such an 'arif is like a bright mirror. His every
deed is consistent with Islam. It is very sweet and easy for him to obey
Allahu ta'ala's orders and prohibitions. There is no evil quality left
in him such as 'ujb (admiration of one's 'ibadat) or riya' (hypocrisy).
There is ikhlas in his every deed and 'ibada; that is, he does them only
for the sake of Allahu ta'ala. The nafs, though it was formerly
disobedient and hostile to Allahu ta'ala's orders, attains to itminan
(tranquillity) and becomes real, perfect Muslim.
"The purpose of progress on the way of tasawwuf is to know oneself as
non-existent and become an absolutely faithful servant of Allahu ta'ala.
The progress on this 'way' is called sair and suluk. The end of this way
is fana' and baqa', that is, forgetting everything but Allahu ta'ala and
recognizing that only He exists. The one who attains fana' and baqa' is
called an 'arif, who is able to be servant as perfect as a human being
can be. Laziness or slackness caused by the nafs has disappeared in him.
Following the way of tasawwuf is not for the purpose of avoiding being a
servant of Allah, nor to make oneself superior to others, nor to see
souls, angels, genies or nurs. What is the use of searching for such
things while there are enough well-designed, beautiful, and lovely
things that everybody can see through the eyes? Both the former ones and
the latter ones are beings created by Allahu ta'ala. All of them were
nonexistent and have been created recently. Meeting Allahu ta'ala's
Audience and seeing His Jamal will be possible only in the hereafter, in
Paradise. It cannot happen in this world. This fact has been unanimously
reported by the 'ulama' of Ahl as-Sunnat and the great leaders of
tasawwuf. It is only iqan [See Endless Bliss, III.] that one can obtain
in this world.
"Progress on the way of tasawwuf is intended to attain complete
[obedience to] Islam in this world. Islam consists of three parts: 'ilm,
'amal and ikhlas. Tasawwuf is the means of attaining the third part. It
will be possible only in the hereafter to meet Allahu ta'ala, to join
His Audience and to see Him. Therefore, you should hold tightly onto the
footsteps of Muhammad ('alaihi 's-salam) with all your power! Make it a
habit to perform al-amru bi'l-maruf wa 'n-nahyu 'ani 'l-munkar. Try to
restore the sunnas which are forgotten! [Muslims should not arouse
mischief (fitna) while teaching a forgotten sunna. It is haram to start
fitna. One should not commit the haram while trying to teach a sunna,
but be careful not to make the matter worse.] Do not rely upon dreams!
Is it worth anything to dream of oneself as the ruler of a country or as
a qutb? These two positions are valuable if they are obtained while
awake. Is it a real perfection to be a ruler even when awake and even if
every being on the earth is at one's service? Does it help one to be
saved from the punishments in the grave and after the Resurrection? A
wise, fore-sighted person does not set his heart on such things but
tries to perform everything that Allahu ta'ala approves and likes. He
tries to attain the state of fana'."
Al-Imam ar-Rabbani wrote in the 306th letter of the first volume of
Maktubat: "Fana' means the heart's forgetting about the masiwa [that is,
everything other than Allahu ta'ala; those whom He does not love]. For
clearing the heart of the love and attachment of the things other than
Allahu ta'ala, it is necessary to reach fana'. As the creatures are
forgotten, the heart's attachment to them will be annihilated, too. On
the way of wilaya, fana' is necessary for getting rid of the love of
creatures. However, it is not necessary on the way of nubuwwa. Because,
on the way of nubuwwa, there exists the love for Allahu ta'ala and for
those whom he loves. When this love exists there cannot be love for
creatures whether they are forgotten or not. Knowing them is bad for it
causes loving them. When love for them ends, it is not bad to know and
recognize them. It is the same for those who attain through the way of
wilaya.
Muhammad Mathum (rahmat-Allahi 'alaih) wrote in the 93rd letter of the
first volume of his Maktubat: "Fana' takes place in the batin [the
heart]. After attaining to fana', the 'arif recognizes his wife,
children and friends as he did before. The heart's understanding is
different from the zahir's [mind's, intellect's] understanding. After
the heart rescue itself from seeing and knowing, [that is, when it
attains to fana'], the zahir will go on seeing and knowing."
On all ways of tasawwuf, faid (marifa, help) is received from
Rasulullah. All the Sahabat al-kiram received light and marifa directly
from that source. The posterity obtained marifa from as-Sahabat
al-kiram. Only the faid or marifat that had been received from Hadrat
Abu Bakr and Hadrat 'Ali has reached the present time. The faid of other
Sahabis could live only for a few centuries. One who wants to receive
faid should find a salih person who has attained that faid, should love
him and make progress under his supervision. Even the Wahhabite book
points to this necessity on page 335 and writes that the ninth of the
ten things that lead one to love Allahu ta'ala is to keep company with
the faithful lovers of Allahu ta'ala, to listen to their beneficial
speeches, and to talk less in their presence. Such a pious servant of
Allahu ta'ala is called a murshid kamil or rehber. The hadith ash-Sharif
related by at-Tabarani and quoted in Kunuz ad-daqaiq declares,
"Everything has a source. The sources of taqwa are the hearts of
'arifin." The hadiths related by ad-Dailami declare, "Remembering the
pious (salihun) clears the sins away"; "It is an 'ibada to keep company
with 'alims," and "It is an ibada to look at the face of an alim." The
hadith ash-Sharif related by Abu Habban declares, "The dhikr is more
beneficial than alms." A hadith ash-Sharif related by ad-Dailami
declares, "The dhikr is better than supererogatory fasting." The book
Kunuz ad-daqaiq writes that Rasulullah performed the dhikr at his every
step and quotes the hadith ash-Sharif, "Performing the dhikr of Allah
clears the heart from nifaq (enmity, hypocrisy.)" The hadith ash-Sharif
narrated by ad-Dailami and al-Munawi (rahimahuma'llahu ta'ala) declares,
"There is a cure for every disease. The cure of the heart is the dhikr
of Allahu ta'ala." Tasawwuf means performing the dhikr, remembering and
loving 'arifeen and holding fast to the footprints of Rasulullah
(sall-Allahu ta'ala 'alaihi wa sallam). These hadiths and similar ones
and the ayats from which these hadiths were extracted by Rasulullah
orders tasawwuf.
The existence of many ways of tasawwuf with various names should not
confuse the ignorant! The followers of a way have used frequently the
name of their rehber who caused them to receive faid, and thus such
names have become the names of Tariqas. For example, though there is a
common curriculum, or the same subjects are instructed, in hundreds of
high schools in a country, the teachers are different in each school, so
the method of teaching differs from one school to another. Every
high-school graduate gains similar knowledge and the same rights. Each
of them remembers and praises his teachers until death. It is not a
defect for any of them to have learned from different teachers and with
different methods. The case is similar for the existence of different
ways of tasawwuf. Faids and marifas have come to all of them from
Rasulullah's (sall-Allahu ta'ala 'alaihi wa sallam) blessed heart. It
cannot be a deficiency for them to have different masters and different
names. [For the reason that ways of tasawwuf bear different names, see
also the seventh article, p. 26.]
Of course, neither Allahu ta'ala nor His servant likes evil people who
do not obey the rules of Islam or perform 'ibadat, but run after worldly
interests and follow their nafses and shahwa. We should not believe when
one of such people says he is an authority in tasawwuf and a man of
karamat. Furthermore, tasawwuf should not be criticized because of such
people; we should think of the saying, "The jewel does not lose its
value by falling to the ground."
The isqat and talqin are not bidat'. That they are performed as orders
of our religion is written in detail with documents in the books
Al-basa'ir and Se'adet-i Ebediyye. The hadith ash-Sharif quoted by
al-Bukhari, Muslim, Imam Ahmad, in his Musnad, and al-Munawi
(rahimahum-Allahu ta'ala) declares, "Inculcate (talqin) kalimat
at-tawhid to the dead!" One will have put the blame on these two orders
of our religion if he claims that some lazy, evil people, relying on
these orders, would abandon 'ibadat and do evil deeds. What will the
la-madhAbi say for those lazy and evil people who neglect 'ibadat and do
every evil by impetuously putting forward the fact that Allahu ta'ala is
Merciful and Forgiving?
Everything concerning Islam has been made known; the 'ulama' of Ahl
as-Sunnat searched all these teachings and wrote down what they heard
and learnt from as-Sahabat al-kiram. And now we learn our religion from
those books of the 'ulama' of Ahl as-Sunnat. The la-madhhabi author
tries to distort these teachings and to alter Islam. He fabricates false
and distorted meanings for ayats and hadiths in order to deceive
everybody. Rasulullah (sall-Allahu 'alaihi wa sallam) prophesied that
the people who would bear the name 'Muslims' would divide into
seventy-three groups, that seventy-two of them would go to Hell and only
those who belonged to the seventy-third group and followed the way of
as-Sahabat al-kiram would go to Paradise. This group comprises the
Muslims of Ahl as-Sunnat, because the 'ulama' of Ahl as-Sunnat
(rahimahum-Allahu ta'ala) obtained all their knowledge from as-Sahabat
al-kiram and held on to the Qur'an and the Sunnat in every affair. 'Ahl
as-Sunnat wal-Jamaat' means the Muslims who follow the path of
Rasulullah and his Jamaat, that is, as-Sahabat al-kiram. That author
would have done something correct if he had blamed the corrupt,
heretical seventy-two groups instead of Ahl as-Sunnat. But, he did the
reverse and attacked the truth and the real Islam. Because the ayat
al-karima declares, "The wicked, evil people co-operate with the
wicked," and because he himself is a wicked heretic, he united with
heretics and attacked Ahl as-Sunnat. All Muslims should unite and be
brethren. But they should unite on the right path, the path of Ahl
as-Sunnat. Rasulullah foretold that heretics would not unite but part
into seventy-two groups. Muslims should not go astray but should join
the right path of Ahl as-Sunnat, thus attain salvation and get redeemed
from heresy.
Our master Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam) declared,
"Ask the ones in graves for help when you are confused about your
affairs!" All the Sahabat al-kiram observed this hadith ash-Sharif and
visited the Qabr as-Saada. They made istighatha, asked Habib-Allah for
help, and thus obtained their wishes. Rasulullah, too, clung to the
wasila and made istighatha through human beings. As narrated by Ibn Abi
Shaiba and written in the book Kunuz ad-daqaiq, Rasulullah would ask
Allahu ta'ala for help for the love of the poor among the as-Sahabat
al-kiram, putting them as wasilas at times when he was in distress. This
is noted in al-Imam ar-Rabbani's Maktubat, too. The 'ulama' of Islam,
awliya' and sulaha' have held fast to this hadith ash-Sharif for
centuries. That author opposes this and similar hadiths by saying that
there is no such thing in Islam. He does his best to blemish Islam by
lying and slandering, and calls true Muslims "disbelievers" or
"polytheists." In many ayats, Allahu ta'ala orders us to perform the
dhikr and to say the tasbih and "Allahu akbar," and Rasulullah did and
ordered us to do all of them. He did not prevent a Muslim who made a
tasbih (rosary) of date stones, but that author claims that there was no
such thing in Islam. The sun cannot be stained with mud! He lies saying
that our religion ordered tombs to be demolished. Did the as-Sahabat
al-kiram demolish Rasulullah's tomb? No, they did not! They visited that
tomb with wet eyes and begging heart.
Allahu ta'ala ordered, "Obey My Prophet!" And Rasulullah declared, "Ask
the ones in graves for help!" A hadith ash-Sharif related by ad-Dailami
and al-Munawi declares, "If those in graves did not exist, the people on
the earth would burn."
Muslims do not ask any grave or any dead person for help. They ask it
from Allahu ta'ala for the love and credit of dead Muslims in the view
of Allahu ta'ala. And Allahu ta'ala grants what is asked out of His love
for the dead beloved servants of His. Muslims request faid and marifa
from the soul of an 'arif or wali and thus receive faid from the soul of
that wali and gets help. Those who become walis by getting benefit from
souls are called Uwaysi. Muslims, on the one hand, work for worldly
achievements and make progress in technology and, on the other, pray to
Allahu ta'ala and beg for His help.
///// MEDIA JIM: Memurnikan Tanggapan Umum Melalui Penyebaran Ilmu dan Maklumat
//////////////////////////////////
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