''Undoubtedly, one of the worst abominations perpetrated by the Wahhabis under the leadership of Ibn `Abd al-Wahhab was the massacre of the people of Ta'if. They killed everyone in sight, slaughtering both child and adult, the ruler, the lowly and well-born. They began with a suckling child nursing at his mother's breast and moved on to a group studying Qur'an, slaying them, down to the last man. And when they wiped out the people in the houses, in the streets, the shops and the mosques, killing whoever happened to be there. They killed even men bowed in prayer until they had annihilated every Muslim who dwelt in Ta'if.''

Thursday, August 18, 2011


30 - On pages 146 and 158 of his book, that author writes:

"Slaughtering animals for anybody other than Allah is haram. When they slaughter animals with this intention, just as the hypocrites of this umma did in order to approach the stars, they will become murtads (apostates) even if they say the Basmala while slaughtering. It is not halal to eat what they butcher. Az-Zamakhshari [Abu 'l-Qasim Mahmud Jarullah al-Mutazili, who died in Jurjaniyya in 538 A.H. (1144),] says that it is the same with slaughtering animals to prevent the harms of genies when one buys or builds a new house. Ibrahim al-Maruzee [Abu Ishaq ash-Shafi'i, who passed away in 340 A.H. (952),] says that it is haram to slaughter animals to curry favor with the sultan and governors when they come, because those animals will be slaughtered for somebody other than Allah. Ihlal means cutting an animal while saying vocally the name of a person other than Allah. Nadhrs or vows of slaughtering animals performed in the name of a person other than Allah are of this kind. Mentioning the name of that person, for example, saying, 'This is for sayyida so-and-so,' or 'for sayyid so-and-so,' [even if said long] before slaughtering animals, does not make any difference. Saying 'Bismi'llah' when cutting such nadhrs is of no use. Vowing food and drink for persons other than Allah to approach them is another example of this. Taking food and drink to tombs and giving it to the poor there for the benefit of the dead or to receive blessings from them is also equal to performing nadhr for somebody other than Allah, for example, for idols, for the sun, the moon or graves, or swearing in the name of a person other than Allah. Both are polytheistic. It is a sin by the unanimity of Muslims that some heretics vow candles or oil for lamps at tombs. Vowing to give some goods to the poor who serve at tombs is like vowing for servants of idols in a church. These deeds are of worship, but are polytheistic when done in someone else's name other than Allah. Shaikh Qasim, a Hanafi scholar, writes in his book Durar: 'Some ignorant people, whose friends or relatives are traveling in a far country or are ill or who have lost something, visit graves of pious Muslims and vow to give them that much gold coins or candles or this much food or drink if Allahu ta'ala makes the traveler return safely or the sick recover or the lost thing be found. Such vows are superstitious. Vowing is an 'ibada to be performed for nobody but Allah. The dead do not possess anything and nothing can be given to them. Only Allah does everything. The dead cannot do anything. It is kufr to believe that they can.' Ibn Nujaim says in his book Bahr, 'Such heresies are often committed at Ahmad al-Badawi's tomb. Hanafi scholar Shaikh Sun'-Allah al-Halabi [Sun-Allah al-Halabi al-Makki al-Hanafi passed away in 1117 A.H. (1705). His work Saif-Allah ala man kadhdhaba ala awliya'illah narrates the karamat of awliya (rahimahum-Allahu ta'ala) in detail.] said that it was not permissible to slaughter animals or to make a vow for awliya'. Ahmad al-Badawi's tomb is in the city of Tanta. He was a spy of the Mulassama State, which was near Morocco. This spy deceived Muslims with tricks and lies. His tomb is like a church now. People vow for him. They worship him. Three hundred thousand people go on pilgrimage to this idol every year.' "

When the above lines of his book are carefully analyzed, it is seen that he first cheats Muslims by quoting ayats and hadiths and invaluable statements from the 'ulama' of for Ahl as-Sunnat and then lists harams, makruhs, even mubahs as for polytheism and unbelief. He likens the beloved pious servants of Allahu ta'ala to idols, and their tombs to churches. He proclaims the awliya' of Ahl as-Sunnat (rahimahum-Allahu ta'ala) and the pure, faithful Muslims to be unbelievers or polytheists under the pretext of criticizing the unbecoming and corrupt deeds of the ignorant and stupid people of the seventy-two heretical groups. To protect Muslims from being deceived by such tricks and from deviating from the right path conveyed by the 'ulama' of Ahl as-Sunnat, we will translate ten pages of the Arabic work Ashadd al-jihad fi ibtali da'wal-ijtihad [This work was reproduced with the book Minhat al-Wahbiyya in one volume many times by Hakikat Kitabevi, Istanbul.] by Dawud ibn Sulaiman al-Baghdadi, which will enable the reader to understand that the Wahhabis are lying.

Before the translation, it is proper to give a short biography of Ahmad ibn 'Ali al-Badawi (rahmat-Allahi 'alaih), whom that author called an idol and who passed away in Tanta, Egypt, in 675 A.H. (1276). Shamseddin Sami Beg (rahmat-Allahi ta'ala 'alaih), who passed away in Erenkoy, Istanbul, in 1322 A.H. (1904), wrote about him in Qamus-ul-alam: "Hadrat Ahmad al-Badawi was one of the famous awliya' and a Sharif, that is, a descendant of [the Prophet's grandson] Hadrat Hasan. His great-grandfather escaped from oppression of al-Hajjaj to Morocco. He was born in Morocco in 596 A.H. (1200). He came to Mecca with his father and brothers when he was seven years old. Upon a dream, he went to Iraq and Damascus in 633. Later the settled in the town of Tanta in Egypt. Many karamat were witnessed of him, and it was understood that he was a superior wali. His fame spread far and wide, and his visitors and students were over thousands. He passed away in Tanta in 675 A.H. (1276)." That he was a spy of the Mulassama State is another vile and very ugly slander of the Wahhabite book. The Islamic State of Mulassama, or Murabbiteen, was founded in southern Morocco in 440 A.H. Its capital was Marrakesh. The Mulassama conquered Spain. A century later in 540 A.H. the Muwahhidin State was founded on its lands. There was no longer a Mulassama government when Hadrat Ahmad al-Badawi was born. It had gone and its name was the subject of history. That author is pitiably poor in history and scientific knowledge just as he is ignorant in the sciences of tafsir and hadith. Because Arabic is his mother tongue, he gives corrupt meanings with a swift pen to ayats and hadiths and to the quotations from the 'ulama' of Islam. He reads these statements, which are full of subtle and high knowledge, much like the way he reads a newspaper and thinks that they mean what he himself understands with his empty head and short reasoning. Sayyid Qutb, who was one of such la-madhhabi men ignorant of Islam and who was killed upon the fitna he started in Egypt in 1386 A.H. (1966), made up a tafsir of the Qur'an al-karim according to his personal understanding, entitled Fi dhilal al-Qur'an, and filled it with the destructive, disunionist and wrong ideas of the modernist Muhammad 'Abduh, who was the chief of the Cairo Masonic Lodge. May Allahu ta'ala protect the Muslim youth from reading such corrupt, poisonous books and from being deceived! May He protect us from falling into the traps of such upstart men of religion! Amin.

Sayyid Dawud ibn Sulaiman (rahmat-Allahi 'alaih) wrote:

"Some people say that it is unbelief and polytheism to make a vow and slaughter animals for Allahu ta'ala, to give their meat to the poor and to send the resultant thawab as gifts to prophets ('alaihimu 's-salawatu wa 't-taslimat) and awliya' (rahimahum-Allahu ta'ala). It is necessary to answer them immediately. They are the la-madhhabi people. They follow neither the imams of madhhabs nor any of the 'ulama' of Islam. They make statements out of their own short sight and deficient logic. Here, we shall first refute them and then present what the 'ulama' of Islam have written.

"Allahu ta'ala declares, 'Allahu ta'ala knows the alms you give to the poor and the nadhrs you vow,' in the 272nd ayat al-karima of Surat al-Baqara and, 'They should perform their nadhrs!' in the 29th ayat al-karima of Surat al-Hajj. He praises those who vow nadhr by declaring, 'They perform what they have vowed,' in the seventh ayat al-karima of Surat ad-Dahr. In these ayats, Allahu ta'ala means that He knows those who vow nadhr and praises them. He declares that nadhr is the livelihood (nafaqa) for the poor. It was asked of Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam): 'If a man or a woman vows to cut a camel somewhere outside Mecca, will it be like the camels that were slaughtered in front of the idols in the time of Jahiliyya?' He said, 'No, it will not be so! He or she should perform that nadhr! Allahu ta'ala is present at and sees every place. He knows what intention everybody has.' This hadith ash-Sharif is sufficient as a refutation to heretical words. It is permissible to slaughter an animal, which has been vowed as nadhr for the sake of Allahu ta'ala, near the grave of a pious person, to give the meat as alms to the poor who are there and to send the resultant thawab to the soul of that pious person. It is not sinful. The animal vowed to be slaughtered for Allah's sake should no doubt be cut. Slaughtering an animal for Allah's sake is an 'ibada. And giving the meat as alms to the poor is another 'ibada. Each of these two 'ibadas will be rewarded separately.

"That author's likening nadhr for the dead and slaughtering animals near graves for Allah's sake to idolatry is a great slander against Muslims. He should have proven this by documenting it with ayats and hadiths, but he has not been able to provide such a proof against nadhr. He presents Muslims as the subject of the ayats which were revealed about unbelievers and polytheists. Mentioning the things which are reported to be haram or makruh or even jaiz (permissible) in the books of fuqaha', he raises the outcry, 'This is kufr and that is shirk!' In fact, he does not respect the imams of madhhabs and fuqaha'. He quotes passages which suit his interests or help his wrong proofs to deceive and to delude the Muslims of Ahl as-Sunnat. However, he follows what he himself understands from ayats and hadiths. He puts forward the 173rd ayat al-karima of Surat al-Baqara: 'Polytheists commit ihlal (calling loudly the name) of someone other than Allah.' He always puts forward this ayat karima as a basis for his arguments. He says that anyone who slaughters an animal with the intention of it being for someone other than Allahu ta'ala becomes an unbeliever or a polytheist. Then, according to his statements all Muslims become unbelievers, for millions of animals are butchered in Muslim countries everyday not for Allahu ta'ala's sake or with the intention of worship but just for commercial or nutritional purposes. What will he say about this while he says that anyone who slaughters an animal for any being other than Allah becomes an unbeliever?

"The la-madhhabi say that it is permissible to slaughter animals away from graves and send the thawab to the souls of the dead. But this, too, should be unbelief and polytheism according to them. They say that they cut animals for Allah and give the meat to the poor and send the thawab to the souls of the dead. We say, 'We, too, cut with this same intention for prophets and awliya'. How do you know that the one who cuts animals for them has a wrong intention? Only Allahu ta'ala and the one to whom He reveals it can know someone's intention. No one else can ever know.' The world ihlal in the above ayat al-karima, used frequently by them, means 'calling loudly.' During the time of Jahiliyya, idolaters would shout 'for al-Lat' or 'for al-'Uzza' when they cut animals. Muslims say 'Bismi'llah' or 'Allahu akbar' when they cut, whereas the idolaters called the names of the idols instead of Allah. If a Muslim says 'for 'Abd al-Qadir al-Geilani ' (rahmat-Allahi 'alaih) or 'for Ahmad al-Badawi' (rahimah-Allahu ta'ala) instead of mentioning Allah while cutting and if he says this intentionally, this deed of his is haram. If he said so because he is ignorant, the 'ulama' should teach him to correct his intention. He cannot be said to be an unbeliever at once. We shall give further explanation on this subject.

"The book Radd al-mukhtar, derived from Qasim ibn Qatlubugha's commentary to Durar al-bihar, and the books Bakhr ar-ra'iq and Nahr al-fa'iq write: 'If the nadhr that ignorant people vow and the candle-oil or candle and money taken to tombs to approach awliya' are only for the dead, then these deeds are superstitious and haram and are not acts of unbelief or polytheism. They are permissible if done with the view of giving them to the poor and sending the thawab to the souls of awliya'. Qasim ibn Qatlubugha [al-Misri al-Hanafi, who passed away in 876 A.H. (1474),] says that vowing nadhr is an 'ibada and that it is not permissible to perform an 'ibada for a creature. This statement does not agree with the hadith ash-Sharif, "Nadhr does not bring any use; it causes the possession of a miser to be spent." This hadith ash-Sharif shows that nadhr is makruh and a makruh act cannot be an 'ibada. Muslims vow animals and other things with the intention of giving them as alms to the poor who live near the tombs of awliya' or somewhere else. No one think of giving the goods or meat to the dead to be used. According to the Hanafi madhhab, it is not necessary to determine a certain place to perform the nadhr. Nor is it necessary to perform it at a predetermined place. For example, it is permissible to say, "Let there be nadhr of mine of wali so-and-so." This means "The thawab of the nadhr I shall perform for Allah's sake shall be for that wali." It is not necessary to cut the animal near the grave of that wali. It is permissible to cut it somewhere else and give the meat as alms to the poor who live at some other place. The thawab will go to the soul of the wali for whom the thawab is intended regardless of the place where the animal is cut. However, the above statement belongs to Qasim, who was the disciple of Kamal ad-din Muhammad ibn al-Humam [b. 790 A.H. (1388), d. 861 (1456)]. Except Ibn Taymiyya, none of the former 'ulama' said as Qasim did. Ibn Taymiyya went too far in blaming Muslims on the subject of vowing various nadhrs, especially a sacrifice, and grave-visiting. Most 'ulama' of Ahl as-Sunnat who lived in his time and who came later refuted his heretical ideas and proved them to be baseless. Even if Qasim's statement is said to be true, the 'ulama' of Ahl as-Sunnat remarked that it does not belittle Muslims, because Qasim, too, said that it was permissible if an animal was cut with the intention of giving its meat to the poor as alms. We wrote above that all Muslims perform nadhr with this intention. The la-madhhabi quote statements from the 'ulama' of Ahl as-Sunnat which are similar to that of Qasim as documents only with the view to deceive Muslims, for they themselves do not accept statements other than those of the Qur'an al-karim or the Hadith ash-Sharif as documents. Therefore, we ask them to show us an ayat karima or a hadith ash-Sharif which states that it is polytheism to vow nadhr for prophets and awliya'. They show only the above ayat al-karima about 'ihlal'. [It is written in Durr al-mukhtar, a book of fiqh, that this ayat karima is about the action of slaughtering and burying animals and not giving them to the poor. Therefore, it is ihlal to bury and not to allow the hungry and needy poor in Mina to take the animals slaughtered during the season of hajj. Those who do so might become polytheists or unbelievers.] The ideas they derive from this ayat karima are based on suspicion and probability. Judgement and deduction cannot be based on suspicion or probability. It is not ihlal to cut an animal for food, for example, for guests, since it was Prophet Ibrahim's ('alaihi 's-salam) sunnat. If it had been ihlal, he certainly would not have committed the ihlal of polytheists. [The information about nadhr in Shams ad-din Muhammad al-Qonawi's commentary to Durar al-bihar is explained in Radd al-muhtar by Ibn Abidin.]

"In summary, three intentions are kept together in mind while vowing to cut an animal for awliya', the beloved servants of Allahu ta'ala: to cut the animal for Allahu ta'ala; to give its meat and other parts as alms to the poor; to send the resulting thawab to the soul of the wali. Every Muslim vows to cut animals with this composite intention. Performing such a vow is better than cutting an animal for guests, because, guests may be rich and it may not be permissible for them to accept alms. However, cutting an animal for a sultan or statesman or one's expected traveling visitor on their arrival, without distributing it to the poor but leaving it to rot, is like the idolaters' slaughtering animals for their idols. In fact, this is haram according to the Shafi'i madhhab.

"People asked 'Allama Ibn Hajar al-Makki (rahmat-Allahi 'alaih): 'Is it permissible to vow nadhr for a living wali? Is it necessary to give the things vowed to that wali or to a poor person? Is it permissible to vow nadhr for a dead wali? Is it necessary to give the property vowed to the wali's children and relatives or to the ones who follow him, his students? Is it sahih to vow a nadhr to construct domes, walls or banisters over the grave or to plaster it?'

"He answered: It is sahih to make a vow for a living wali. It is wajib to give the goods vowed to him. It is not permissible to give it to anybody else. As for making a vow for a dead wali, it is false and non-sahih if one intends the thing vowed to be for the dead; the vow is sahih when intended for charity, for example, to be given to the wali's children, students or the poor who live near his tomb or somewhere else, and it is wajib to give the things vowed. If the one who vows has not determined the way he will perform his vow, he will act according to the customs of his contemporary Muslims. Almost every Muslim thinks of giving it to one of the above-mentioned kinds of people and sending the thawab as a present to the dead when he vows saying 'this be my nadhr' for a dead person, and, since the one who vows knows the firmly established customs, he will have vowed according to the customs. His nadhr is sahih like it is in waqf; if the one who devotes something to a waqf does not mention any condition, he will have devoted under the conditions of the conventional customs. Vowing to construct or to plaster tombs is batil (superstitious). To al-Imam al-Izrai [Ahmad ash-Shafi'i, who passed away in Damascus in 783 A.H. (1381)] and az-Zarkashi [Muhammad ash-Shafi'i, who passed away in Egypt in 794 A.H. (1392) rahmat-Allahi ta'ala 'alaihima,] and some others, however, it is permissible to build walls and to construct gratings around the graves of prophets, awliya' and 'ulama' and those graves where there is the fear that wild animals, burglars or enemies may dig them up; so it is sahih and permissible and good to make such useful vows and to make a will stipulating such constructions. Ibn Hajar al-Makki's fatwa is longer but this is enough for our purpose. Khair ad-din ar-Ramli, too, issued fatwas on this subject. The source of these fatwas were the articles written about the nadhr made for al-Imam ar-Rafii's ['Abd al-Karim ash-Shafi'i, who passed away in Kazvin in 623 A.H. (1227)] grave in Jurjan. Ibn Hajar al-Makki quoted them in his book At-tuhfa and in his fatwas. The vows explained above are unanimously permissible in the Shafi'i madhhab.

[In the book Durar wa Ghurar, one of the most valuable books of fiqh in the Hanafi madhhab, Molla Muhammad Husrev (rahmat-Allahi 'alaih), who passed away in Bursa in 885 A.H. (1480), wrote on the subject of oaths: "It is necessary to perform one's nadhr if one has vowed to do something similar to one of the 'ibadat which are fard or wajib, or something which is an 'ibada by itself like salat, fast, alms or i'tikaf. Deeds which are not fard or wajib, such as visiting a sick person, carrying a corpse, going into a mosque, constructing a road or fountain, building a hospital, school or mosque, cannot be vowed. It is not a must to perform it if vowed. It is wajib to perform the 'ibada vowed in a nadhr mutlaq (absolute vow) which is made by saying, for example, 'I shall fast in the month of Rajab for Allah's sake,' or when the condition is fulfilled in a nadhr muallaq (conditional vow) which is made by saying, for instance, 'Let it be my nadhr to give alms for Allah's sake if my (expected) visitor arrives safely,' and which depends on a condition. A hadith ash-Sharif declares, 'It is necessary to perform the nadhr.' It is not a nadhr if one says, 'Let it be my nadhr to cut a sheep if I recover from my illness,' and he does not have to slaughter the sheep. It is necessary to say 'to cut a sheep for Allah's sake.' It becomes a nadhr only if he says, 'for Allah's sake,' and it is then necessary for him to slaughter a sheep. If someone vows to give one thousand units [of money] as alms but possesses only one hundred he must give one hundred. If he possesses some goods, he sells them and gives one thousand units as alms. If one has vowed to give certain banknotes as alms to a certain poor person on a certain day, he is permitted to give other banknotes to other poor persons at any place on another day." Ibn 'Abidin, in the section on the supererogatory salat, quotes the hadith ash-Sharif, "Nadhr does not prevent anything from occurring," and comments, "Therefore, it is forbidden to make it a conditional nadhr to perform a supererogatory salat." Because, the salat vowed might be regarded as a payment for the wish. Although the annotators of al-Bukhari's book said, "Such a vow is forbidden for those who believe that the salat vowed would cause the fulfillment of the condition," the hadith ash-Sharif prohibits the performance of supererogatory salat as the fulfillment of an absolute vow, too. As it is understood, performing an 'ibada for a conditional vow is in no way a payment for the fulfillment of the condition, but it is a thanksgiving to Allahu ta'ala like performing sajdat ash-shukr (prostration meant to thank Him); Allahu ta'ala's Mercy is asked through that 'ibada and through the prayers of the pious person to whom the thawab of the 'ibada is sent as a present.]

"According to the Maliki madhhab, as written in the annotation of Mukhtasar-i Khalil, 'A person who takes an animal, e.g. a camel or a sheep, to a place out of Mecca, for example, to Rasulullah's (sall-Allahu 'alaihi wa sallam) or a wali's grave with a verbal or non-verbal intention of slaughtering shall slaughter it and give its meat as alms to the poor. If a person wishes to send things such as clothing, money or food to such a tomb with the intention of distributing them among the servants there, he shall send it to them even if they are wealthy. If he intends to present the thawab to them, he distributes them among the poor in his own country. If he has not determined a certain intention, or if he dies before communicating his intention, it is carried out according to the customs of his country.' Ibn 'Arafa [Ahmad al-Andalusi, who died in Morocco in 536 A.H. (1142),] and al-Burzuli [Abu 'l-Qasim Muhammad al-Maliki, who died in Tunisia in 844 A.H. (1438)], too, wrote the same.

"As for the Hanbali madhhab, Mansur ibn Yunus al-Bahutee [d. in Egypt in 1051 A.H. (1642)], in his annotation to the book Iqna', and [Shams ad-din Muhammad] Ibn Muflih [d. in Damascus in 763 A.H. (1361)], in his book Furu', wrote with references to Ibn Taymiyya: 'Making a vow so that a certain wali shall relieve the one who vows of a burden or make him meet a person whom he misses much is a vow for someone other than Allah. It is like taking an oath in someone else's name other than Allah. This kind of nadhr is sahih but sinful according to others.' It is understood from this passage that making a vow for awliya' to ask them for help is makruh tanzihi according to Ibn Taymiyya. And by 'sinful according to others,' that is, other Hanbali 'ulama', he means that it is not a sin in his opinion. It is also noted in the annotation of Iqna' that Ibn Taymiyya said that a person who vowed oil-lamps or candles for the Prophet (sall-Allahu ta'ala 'alaihi wa sallam) should give them to the poor in Medina.

"Making a vow to slaughter an animal for a prophet or wali means to slaughter for Allahu ta'ala's sake and to offer the thawab to him. The hadith ash-Sharif declares, 'May Allah damn the one who slaughters animal for someone other than Allah!' Ibn al-Qayyim al-Jawziyya, in his book Kitab al-kaba'ir, Imam Muhammad az-Zahabi [d. in Egypt in 748 A.H. (1348)], in his work Kaba'ir, and Ibn Hajar al-Makki, in his book Zawajir, expounded upon this hadith ash-Sharif and said that "the one who slaughters for someone other than Allah' is the one who would say 'for my master wali so-and-so' when slaughtering. Unbelievers, too, slaughter saying the name of their idol. As such is slaughtering by saying another name other than Allah". Al-Imam an-Nawawi (rahmat-Allahi 'alaih) wrote in his book Rawda: 'It is permissible to slaughter saying "for the Kaba" because it is Bait-Allah (Allah's Home) or "for the Prophet" because he is Rasulullah (Allah's Prophet). Sending gifts to Mecca or to the Kaba is similar to this.'

"We stated above that it is haram to slaughter animals to curry favor with the sultan or a statesman when he comes. It is permissible to slaughter when one becomes happy for their arrival or for the birth of one's child or for the purpose of calming the anger of a person. Conciliating someone is different from currying favor with that person. And slaughtering for idols is a completely different deed. As for the animals slaughtered for genies, it is permissible to slaughter for Allah and to expect that Allah will thus protect one against genies. It is haram to slaughter without this expectation.

"It is seen that the 'ulama' of Islam have dealt with every matter and have left nothing to be added by anybody. In their books, everybody has found answers to his problems. If a stupid and ignorant man comes out to disseminate corrupt ideas with a view to divide Muslims, to bring discord, to blame the 'ulama' of Islam and to disfavor the ones who work on the right path, it will be understood that he is a heretic or zindiq, and a wise person will not believe or be deceived by him. Only those who resemble the Dajjal's soldiers will believe such a stupid man and say 'wrong' for what is right and 'ugly' for what is beautiful.

"Muslims touch their closed eyes with the nails of their thumbs and say, "You are the light of my eyes, oh Rasul-Allah! when they hear the muazzin (muazzin) call out Rasulullah's (sall-Allahu ta'ala 'alaihi wa sallam) name. This is written by some 'ulama', for example ad-DaiRabi in his book Mujarrabat. We have not seen any hadith ash-Sharif about this before, but the hadith ash-Sharif, 'Rahmat (Allah's Mercy) descends where the pious persons are mentioned,' indicates that this deed is permissible. Imam Ahmad ibn Hanbal, Ibn al-Jawzi and Ibn Hajar confirmed the authenticity of this hadith ash-Sharif, which is also quoted by al-Imam as-Suyuti in his Jami' as-saghir. Our Prophet (sall-Allahu ta'ala 'alaihi wa sallam) is certainly the highest of all prophets and the pious. And Allahu ta'ala shows Mercy and Grace when His name is mentioned. Prayers said when Allahu ta'ala shows Mercy will be accepted. It is a prayer for one's happiness in this world and the hereafter to say, 'My eyes gain light and my heart is joyful with you, oh Rasul-Allah!' when the adhan is heard. Such a prayer is compatible with Islam. Hanafi scholar at-Tahtawi, writes on the authority of al-Quhistani in his annotation of Maraq al-falah: It is mustahab to put the thumbs on one's eyes and say, 'Qurrat 'aynayya bika ya Rasul-Allah! Allahumma matti'ni bi 's-sam'i wal-basari,' when the muazzin recites Rasulullah's (sall-Allahu ta'ala 'alaihi wa sallam) name for the second time in the adhan, because Rasulullah will take the one who does so to Paradise. In his annotation of the tafsir by al-Baidawi, Shaikh-zada [Muhammad al-Hanafi, who passed away in Istanbul in 951 A.H. (1544),] narrates from Abu 'l-Wafa [who passed away in Istanbul in 896 A.H. (1490)] that he saw some fatwas stating that Abu Bakr as-Siddiq (radi-Allahu 'anh) kissed the nails of his two thumbs and then touched his eyes with them when he heard Rasulullah's (sall-Allahu 'alaihi wa sallam) name in the adhan, and when the prophet asked why he did so, he said, 'To attain blessings through your blessed name.' Rasulullah then declared, 'You did well. He who does so never suffers from eye-disease.' One should say, 'Allahu 'm-mahfuz 'aynayya wa nawwirhuma,' when the nails touch the eyelids. Ad-Dailami quotes the hadith ash-Sharif narrated by Abu Bakr as-Siddiq: 'If one, when the muazzin says, "Muhammad Rasulullah," kisses his two thumbs and then rubs his eyes with them and says, "Ashhadu anna Muhammadan 'abduhu wa Rasuluh, raditu bi'llahi Rabban wa bi'l-Islami dinan wa bi Muhammadin sall-Allahu 'alaihi wa sallama nabiyyan," my intercession becomes halal for him.' Here ends the passage from at-Tahtawi. A hadith ash-Sharif declares, 'I will look for and find and take to Paradise on the Day of Judgement the ones who put their two thumbs on their eyes upon hearing my name in the adhan.' Al-Quhistani [Muhammad al-Hanafi, who passed away in Buhara in 962 A.H. (1508),] reports from the book Kanz al-'ibad that it is mustahab to say, 'Sall-Allahu wa sallama 'alaika ya Rasul-Allah!' when one hears the first 'Muhammad' in the adhan and to say, 'Qurrat 'aynayya bika ya Rasul-Allah!' upon hearing that blessed name being repeated and then to put the two thumbs on one's eyes and to say, 'Allahumma matti'ni bi 's-sam'i wal-basari!' before removing one's thumbs; our master Rasulullah (sall-Allahu 'alaihi wa sallam) will take this person to Paradise."

HizmetBooks © 1998
See our Important Disclaimers and Legal Information