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."
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.
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