9 months ago

Advice for the Muslim

ADVICE FOR THE MUSLIM Brief passages from the reputed books of ahl as-sunnat scholars are quoted for refuting corrupt Wahhabi and la-madhhabiyya beliefs.

ecomes oblivious of

ecomes oblivious of everything by the benevolence of Allâhu ta’âlâ, fanâ’ results, and the sair-i ila’llâh is completed. Then the journey called ‘sair-i fi ’illâh’ begins, at the end of which occurs the desired status of baqâ’. Thus the reality of Islam is attained. The noble person who attains this status is called ‘walî,’ which means the person whom Allahu ta’âlâ is pleased with and loves. An-nafs al-ammâra becomes mutma’inna (tranquil, subdued) at this stage. The nafs gives up kufr and resigns itself to the qadâ’ and qadar of Allâhu ta’âlâ and pleases Him. It begins to comprehend itself. It gets redeemed from the illness of haughtiness and arrogance. Most of the superiors of tasawwuf said that the nafs could not become free of disobedience to Allâhu ta’âlâ even after attaining tranquillity. Rasûlullâh (sall- Allâhu ta’âlâ ’alaihi wa sallam) said on his return from a ghazâ, ‘We return from the small jihâd. We begin the great jihâd.’ The ‘great jihâd’ has been interpreted as jihâd against an-nafs alammâra. This faqîr, myself [al-Imâm ar-Rabbânî], does not take it in that sense. I say no disobedience or evil is left when the nafs attains tranquillity. The nafs, too, like the heart, forgets everything, sees nothing but Allâhu ta’âlâ. It becomes indifferent to position, rank, property and even to their sweet and sour tastes. It has been crushed and has become sort of nonexistent. It has sacrificed itself for Allâhu ta’âlâ. The ‘great jihâd’ mentioned in the hadîth sharîf is probably the jihâd against the physical, chemical and biologoical desires of the substances constituting the body. Both shahwa, that is, lust or violent desire, and ghadab, that is, fright or scrupple, are material passions. Animals do not have nafs, but these malignant inclinations exist in animals, too. It is due to the properties of substances in the body that animals have lust, anger and inordinate inclinations [all called natural inclinations or instincts]. Human beings should perform jihâd against these inclinations. The tranquillity of the nafs does not rescue man from these evils. Jihâd against them is very beneficial. It helps the purification of the body. “Al-Islâm al-haqîqî (the Real Islam) falls to one’s lot when one’s nafs gets subdued. Then real îmân is attained. Any kind of worship performed is real: salât, fast and hajj are all in their real value. “As it is seen, tasawwuf (or ‘way’) or haqîqa (reality) is the passage between the surface and the inner part of Islam. The one who has not attained Wilâyat khâssa cannot get redeemed from being a metaphoric Muslim, cannot attain the Real Islam. – 12 –

“The one who has attained the reality of Islam and has been honored with the Real Islam begins to take shares from the excellences of prophethood. He becomes an object of the good news declared in the hadîth, ‘The Ulamâ’ are the Prophets’ heirs.’ The excellences of prophethood are the fruits of the reality of Islam as the excellences of wilâya are the fruits of the surface of Islam. The excellences of wilâya are the appearances of the excellences of prophethood. “The difference between the surface and the reality of Islam, consequently, arises from the nafs. And the difference between the excellences of wilâya and those of prophethood comes from the substances in the body. In the excellences of wilâya, substances obey what their physical, chemical and biological properties dictate; extra energy causes excessiveness, and substances long for food. For obtaining these needs, insolent absurdities are committed. In the excellences of prophethood, such absurdities come to an end. In the hadîth ash-sharîf, ‘My devil became Muslim,’ probably this state of consciousness is expressed, for there is a devil in man as there is one outside of him. Excess energy leads man astray and makes him arrogant, and this is the worst of the bad habits. By getting rid of these evils, nafs becomes Muslim. In the excellences of prophethood, there is belief both by heart and by nafs, and also regularity and equilibrium of the substances present in the body. It is after the establishment of the equilibrium of matter and energy in the body that nafs gets subdued completely. After tranquillity, it cannot return to malignity. All these superior qualities are based on Islam. A tree cannot be without roots no matter how much it branches out or how fruitful it is. Obedience to Allâhu ta’âlâ’s orders and prohibitions is essential in every excellence.” It is seen that the author of the book, because he knows nothing of tasawwuf, maligns the awliyâ’ (qaddas-Allâhu ta’âlâ asrârahum al-’azîz) and thinks that they are outside of Islam. 2 - On the 48th and 348th pages of the Wahhâbite book, it is written: “Deeds, ’ibâdât, are included in îmân. Îmân of a nonworshipper fades away. Îmân may increase or decrease. Ash- Shafi’î, Ahmad and others said so unanimously.” It is of îmân to believe that ’ibâda is a duty. Believing and performing are two different concepts that should not be confused with each other. Anyone who, though he has believed but because he is lazy, does not practise his beliefs does not become a – 13 –

  • Page 1 and 2: Hakikat Kitabevi Publications No: 1
  • Page 3 and 4: Bismi’llâhi ’r-Rahmâni ’r-R
  • Page 5 and 6: obligation to explain the evil beli
  • Page 11: Paradise. Those who attain the surf
  • Page 15 and 16: formerly had a few things to believ
  • Page 17 and 18: perform them. Muhammad al-Hâdîmî
  • Page 19 and 20: express their love for them. As the
  • Page 21 and 22: him, says, ‘Yâ Rasûl-Allâh!’
  • Page 23 and 24: tasawwuf and the superior authoriti
  • Page 25 and 26: granted by these things themselves.
  • Page 27 and 28: Rasûlullâh (sall-Allâhu ta’âl
  • Page 29 and 30: It is obvious that the Wahhâbite b
  • Page 31 and 32: would weigh more,’ for he was the
  • Page 33 and 34: “You ask whether it is permissibl
  • Page 35 and 36: Muhammad Ma’sûm (rahimah-Allâhu
  • Page 37 and 38: sharîf order that these rules shou
  • Page 39 and 40: created genies and men so that they
  • Page 41 and 42: the dead are not asked for succour.
  • Page 43 and 44: as’aluka bijâh-i Nabiyyika ’l-
  • Page 45 and 46: “Abu ’l-’Abbâs Ahmad ibn Muh
  • Page 47 and 48: him and told him to give me food.
  • Page 49 and 50: visited Hadrat Khâlid ibn Zaid (ra
  • Page 51 and 52: smelling, with beard and mustache c
  • Page 53 and 54: 64th âyat of the Sûrat an-Nisâ d
  • Page 55 and 56: for those who have grave sins and w
  • Page 57 and 58: ’alaihi wa sallam) prophesied the
  • Page 59 and 60: (’alaihi ’s-salâm), to whom he
  • Page 61 and 62: that Allâhu ta’âlâ’s beloved
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    It is prohibited by hadîths to com

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    Mi’râj Night.” Abu Nu’aim (r

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    ibn ’Umar committed an act not pe

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    is a command for both men and women

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    another grave, there is no unanimit

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    manâsik by Ayyûb Sabri Pasha (rah

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    put in the Khirka-i Sharîf Mosque,

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    grave. The remaining seventy martyr

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    of Rasûlullâh (sall-Allâhu ta’

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    prohibited in a hadîth ash-sharîf

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    First of all, we have to say that h

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    and khalk (creatures, human beings)

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    heart is not broken by the one who

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    knowledge causes grave sins to be f

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    forty persons.’ The hadîth ash-s

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    ordered Husain (radî-Allâhu ta’

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    month Dhu’l-Hijja]. Fudail ibn

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    Shihâb ad-dîn as-Suhrawardî [1]

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    person is not a walî. He is a poss

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    Without any sound, ‘Allah, Allah.

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    wa ’t-taslîmât) had requested A

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    The lâ-madhhabî author thinks Ibn

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    which, after saying, ‘It can be m

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    cannot find in Rasûlullâh’s sun

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    tasawwuf will help their followers

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    understand’; ‘Indeed the posses

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    Rasûlullâh (sall-Allâhu ta’âl

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    Hanafî, who passed away in 1119 A.

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    Tahâwî by Sa’îd ibn Mas’ûd.

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    elonged to the Hanafî madhhab. The

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    The author of this book confuses th

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    obeyed. Our knowledge and madhhab a

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    [who passed away in Damascus in 205

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    end of the subject on ‘murtadd’

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    23 - The lâ-madhhabî author write

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    him his wish or relieve him of trou

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    In the grave there are blessings or

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    ’ulamâ’ unanimously. It is wri

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    declared, “Anyone who has seen me

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    Then he leaned against the grave. H

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    which says that the dead do know. I

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    (818)], and in that by [Abu Muhamma

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    fi ’l-Imâm al-Ahmad, “It is no

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    mean nothing if the dead did not se

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    the right path as You have made us

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    meet one another.” The Hanafî

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    ta’âlâ ’anh) as saying, “Wh

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    These hadîths reveals that Allâhu

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    interpretation of [Qâdî ’Abdull

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    with my white beard. He declared He

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    is, by taking them as causes and me

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    A hadîth sharîf says, “Our sick

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    There are so many hadîths which co

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    and planted them on the graves. ‘

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    awliyâ’ are [or stem] from the s

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    whenever he visited her. She would

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    A qâri’, that is, a hâfiz, was

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    his wife by tayy al-makân. It is p

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    Power, that his own will and power

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    death. This is because the one who

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    (baraka) and tawassul from awliyâ

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    Muslim while ninety-nine of them sh

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    elated by ad-Dailamî (rahmat-Allâ

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    it can be concluded from the beginn

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    Everyone who says that he is a Musl

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    Allâhu ta’âlâ) become visible

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    prominent people of those four best

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    “The visitor turns his face to th

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    in the name of a person other than

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    knowledge just as he is ignorant in

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    has a wrong intention? Only Allâhu

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    e permissible for them to accept al

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    sharîf prohibits the performance o

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    indicates that this deed is permiss

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    eceive blessings or asks help from

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    “As for making nadhr for awliyâ

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    Hazm hated him. They disliked his i

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    those who keep away from those who

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    news that they would be martyred. T

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    ‘walking.’ That author tries to

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    Jazrî, who passed away in 833 A.H.

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    sinful.’ [Doing such harâm thing

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    such a deed does not deserve any th

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    also becomes harâm. Nevertheless,

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    of belief from six to ten. The book

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    oneself as non-existent and become

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    ’ibâda to keep company with ’

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    declared, “Ask the ones in graves

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    progress on the way of tasawwuf.

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    Besides, it was declared, ‘If oth

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    Believers more. Allâhu ta’âlâ

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    declared, ‘I dreamt that many peo

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    attained through wilâya. The above

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    eing useful.] Allâhu ta’âlâ de

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    “The ’ulamâ’ of the Ahl as-S

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    sallam) grave are to have wudû, to

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    undertaken. How would you explain t

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    “Somebody was recommended to atte

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    not be punished [for it in the next

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    did not think of spending that much

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    Rasûlullâh (sall-Allâhu ’alaih

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    Sahâbat al-kirâm (ridwân-Allâhi

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    Allâhu ta’âlâ’s awliyâ’ (

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    Divine Light. The ignoramuses who t

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    ‘There are as many ways of approa

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    that is, those who believe as those

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    prophets, angels, companions of You

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    He wrote what he learned from the B

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    well-documented books in refutation

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    worshipped and are not gods or All

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    Hadrat ’Umar took Hadrat ’Abbâ

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    Muslim believes that Allah is the o

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    his heart on increasing the taste o

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    such things in the Prophet’s time

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    if you want to save your lives,”

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    ‘It will bring ascent, do not gri

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    Ayyûb Sabrî Pasha (rahimah-Allâh

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    agreement with his enemies. You, to

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    to the heavens because of his corre

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    after capturing al-Makkat al-Mukarr

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    egged him much to forgive them and

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    world over a millennium. The fire o

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    to the Hijaz again to inspect and c

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    Muhammad ’Alî Pasha. [1] After t

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    They robbed and killed the pilgrims

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    paper Son Sâ’at in Istanbul on S

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    If it were not for the Turkish Inde

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    Amîr [Sharîf Husain Pasha]. There

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    ecorded in the presence of the judg

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    which is intended to execute the w

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    loyal to this unconscious, stupid a

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    spoiling the faith and morals of Mu

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    Quds (Jerusalem) to the Ka’ba in

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    y the ’ulamâ’ of the four madh

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    inspired (ilhâm) to the heart. Ima

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    forgotten. Their lights have been c

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    martyrs do not rot, either. Al-Imâ

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    ahl: people; Ahl al-Bait (an- Nabaw

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    the hearts of awliyâ’. ma’rûf

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    Bangsamoro Students Union Pakistan

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    - 351 -

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